2 Chronicles 36 Commentary

Updated: Sat, 04/04/2026 - 10:58 By admin

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SECOND CHRONICLES The Kingdom of Israel From Splendor to Disaster
Splendor			Disaster
King Solomon of Judah 2 Chronicles 1-9			Successive Kings of Judah 2Chr 10-36
Kingdom United			Kingdom Divided 2Chr 10:1-19	Rulers of the Southern Kingdom of Judah After the Split	The Exile of Judah 2Chr 36:17-23
Inaugural 2Chr 1:1-17	Solomon's Temple 2Chr 2:1-7:22	Solomon's Glory 2Chr 8:1-9:31
Building of the Temple			Decline & Destruction of the Temple		Temple Destroyed
~40 Years			~393 Years

Click chart to enlarge
Chart from Jensen's Survey of the OT - used by permission
Click Chart from Charles Swindoll

TIMELINE OF THE BOOKS OF SAMUEL, KINGS & CHRONICLES
1107	1011				971	931	853	722		586
1Samuel	2 Samuel				1Kings	1Kings	2 Kings
31	1-4	5-10	11-20	21-24	1-11	12-22	1-17		18-25
1 Chronicles 10		1Chr 11-19		1Chr 20-29	2 Chronicles 1-9	2 Chronicles 10-20	2 Chronicles 21-36
Legend: B.C. dates at top of timeline are approximate. Note that 931BC marks the division of the Kingdom into Southern Tribes (Judah and Benjamin) and Ten Northern Tribes. To avoid confusion be aware that after the division of the Kingdom in 931BC, the Southern Kingdom is most often designated in Scripture as "Judah" and the Northern Kingdom as "Israel." Finally, note that 1 Chronicles 1-9 is not identified on the timeline because these chapters are records of genealogy.

King Jehoahaz first taken to Riblah and then to Egypt to die

JOAHAZ DEPOSED
TO EGYPT

Then - Marks progression in narrative and in this case shows the consequence of Judah’s disobedience to God.

The king of Egypt (Neco) deposed (sur) him (Jehoahaz/Shallum) at Jerusalem, and imposed on the land (of Judah) a fine (tribute, levy) of one hundred talents of silver and one talent of gold. NET - "The king of Egypt prevented him from ruling in Jerusalem and imposed on the land a special tax of one hundred talents of silver and a talent of gold." Judah was now a vassal state to Egypt. The tribue of silver amounted to approximately 120,000 oz (3.75 tons) and the gold to 1,200 oz (75 lb). See also ANE WEIGHTS AND VOLUMES. The silver and gold was not merely a financial figure but a symbol of Judah’s spiritual debt, a reminder that turning away from God leads to loss. Proverbs 22:7 reminds us that “the borrower is the slave of the lender,” illustrating how sin and rebellion often lead to bondage both spiritually and materially.

TECHNICAL NOTE ON TALENT - NET NOTE - The Hebrew word (for "talent" is) kikar ("circle") which refers generally to something that is round. When used of metals it can refer to a disk-shaped weight made of the metal or, by extension, to a standard unit of weight. According to the older (Babylonian) standard the "talent" weighed 130 lbs. (58.9 kg), but later this was lowered to 108.3 lbs. (49.1 kg). More recent research suggests the "light" standard talent was 67.3 lbs. (30.6 kg). Using this as the standard for calculation, the weight of the silver was 6,730 lbs. (3,060 kg).

Andrew Hill: Curiously, the Chronicler fails to report the death formulas for the last kings of Judah as recorded in the kings account (e.g., “and there he [Jehoahaz] died,” 2 Kings 23:34; and “Jehoiakim rested with his fathers,” 2Ki 24:6; etc.). Kingship just fades into oblivion, as if the Chronicler seeks to represent the stories of the four kings as simply “different manifestations of the same phenomenon.” In so doing, the Chronicler offers his audience hope because he leaves open the possibility for the restoration of Israelite kingship as predicted by Jeremiah (Jer. 33:15-16) and Ezekiel (Ezek. 34:23). (See First and Second Chronicles - Page 228)

2 Chronicles 36:4 The king of Egypt made Eliakim his brother king over Judah and Jerusalem, and changed his name to Jehoiakim. But Neco took Joahaz his brother and brought him to Egypt.

made Eliakim: 2Ki 23:34,35 1Ch 3:15
Necho: Jer 22:10-12 Eze 19:3,4

NECO CHOOSES JUDAH'S
NEXT KING

The king of Egypt made Eliakim ("God will establish") his brother king over Judah and Jerusalem - Note the contrast with 2Ch 36:1 where is was the people of the land who selected their king. Judah's sovereignty as a nation has vanished, which is what would soon happen to the people of Judah!

Changed his name to Jehoiakim - This king failed to live up to the meaning of either of his names. Not only did God fail to establish him, but He began to bring destruction upon the nation during the reign of the final four evil kings. The renaming itself signified that Pharaoh Neco had assumed authority over him. (See Name Change, Exchange of Names and Change of Names) Thus, although Jehoiakim reigned, he did so under Neco’s control. His new name meant “Yahweh will establish,” yet his life stood in direct contradiction to that name, as he lived in rebellion against Yahweh. The upshot of this verse is that divine judgment is already in process of falling on Judah, first from Egypt and later from Babylon. The clear implication is that divine judgment had already begun to fall on Judah—first through Egypt, and later more fully through Babylon.

But - Term of contrast. What is constrasted? The fate of Judah's kings. One king on the throne, the other king thrown in jail.

Neco took Joahaz his brother and brought him to Egypt - Neco swaps kings illustrating he is in full control of Judah's politics!

In the ancient Near East the act of changing
a name reflects a change of destiny

Frederick Mabie: In the ancient Near East the act of changing a name reflects a change of destiny – a destiny now being shaped by the one powerful enough to effect the name change – and carries with it the expectation of loyalty. This idea of a change of destiny enabled by the name changer and symbolized by the new name may shed light on passages such as Isaiah 62:2 and Revelation 2:17. The names given to Judean rulers by Pharaoh Neco and Nebuchadnezzar retain theophoric (note) elements consistent with Israelite faith rather than incorporating foreign religious elements (cf. Da 1:6-7+ ED: Daniel's name to Belteshazzar under Babylonian control). For example, Eliakim and Jehoiakim are largely the same name, with a substitution of one theophoric element (“El[i],” God) with another (“Jeho,” Yahweh). (See The Expositor's Bible Commentary: 1 Chronicles-Job - Page 326)

A theophoric word or name is one that includes or invokes the name of a deity (god) as part of its meaning. The term comes from Greek: theos (“god”) + phorein (“to bear or carry”)—so it literally means “bearing a god’s name.”

QUESTION - Who was King Jehoiakim in the Bible?

ANSWER - Jehoiakim (named Eliakim at birth, 2 Chronicles 36:4) was one of the last kings of Judah before the Babylonian Captivity. Jehoiakim was a son of good King Josiah (Jeremiah 26:1) of Judah. His mother’s name was Zebidah (2 Kings 23:36). Jehoiakim’s father, King Josiah, had returned Judah to the Lord by tearing down idol shrines and restoring obedience to God’s Law (2 Kings 23:19–25). After Josiah’s death, his son Jehoahaz was chosen king by the people. But, as often happened in those days, Jehoahaz did not follow in the footsteps of his father but “did evil in the sight of the Lord” (2 Kings 23:32). Jehoahaz only reigned three months before he was taken into captivity by the king of Egypt, who replaced Jehoahaz with his brother Eliakim (2 Kings 23:26; 2 Chronicles 36:5). The Egyptian king renamed the 25-year-old Eliakim “Jehoiakim.”

Jehoiakim also did evil in the Lord’s sight (2 Kings 23:37). Because of the ongoing, unrepentant sin of the nation of Judah, God sent invading armies to capture and enslave them. Jehoiakim was taken captive by King Nebuchadnezzar, who put him in chains and carted him off to Babylon (2 Kings 24:1; 2 Chronicles 36:6;). It was at this time that Daniel and his three friends were also taken to Babylon (Daniel 1:1–2). Jehoiakim was later returned to Jerusalem, although he had to act as Nebuchadnezzar’s servant for three years and pay tribute to him.

During the time King Jehoiakim reigned as a vassal of Babylon, the prophet Jeremiah preached in Jerusalem. God’s message was that the Babylonian invasion was God’s punishment for Judah’s sin and that the Hebrews should repent. Jehoiakim called for Jeremiah’s scroll to be read in his court. But, as every three or four columns of the scroll were read, “the king cut them off with a scribe’s knife and threw them into the firepot, until the entire scroll was burned in the fire. The king and all his attendants who heard all these words showed no fear, nor did they tear their clothes” (Jeremiah 36:23–24). Rather than heed God’s warning, Jehoiakim hardened his heart and tried to destroy God’s Word (see Jeremiah 25:1–4). Earlier, Jehoiakim had murdered the godly prophet Uriah (Jeremiah 26:20–23).

Jehoiakim reigned eleven years (2 Kings 23:36; 2 Chronicles 36:5). Jeremiah rewrote the scroll that Jehoiakim had burned, and God pronounced judgment on the king: “Therefore this is what the LORD says about Jehoiakim king of Judah: He will have no one to sit on the throne of David; his body will be thrown out and exposed to the heat by day and the frost by night” (Jeremiah 36:30). “He will be buried like a dead donkey—dragged out of Jerusalem and dumped outside the gates!” (Jeremiah 22:19, NLT). This prophecy was fulfilled when, in the eleventh year of Jehoiakim’s reign, he stopped paying tribute to Babylon. Nebuchadnezzar responded by besieging Jerusalem. According to Josephus, Jehoiakim was killed during the siege, and his body was thrown over the city wall.

After Jehoiakim’s ignoble death, his son Jehoiachin succeeded him as the new king in Judah. Jehoiachin reigned only three months and ten days (2 Chronicles 36:9) before he, too, was taken to Babylon while the foreign king appointed his successor (2 Chronicles 36:10). This appointment of kings by the people or by invading armies was a far cry from the holy anointing of God’s chosen ones by His prophets in days gone by. The removal of God from Judah’s political process was another indication of just how far the Jewish people had fallen away from their God.

From King Jehoiakim’s life, we can learn that godly parentage does not necessarily guarantee godly children. Many times in Israel’s and Judah’s history, the Bible records that the children of good kings and prophets “did evil in the sight of the Lord” (2 Kings 21:1–2; 1 Samuel 8:3) and did not follow the paths of their fathers. God holds each individual responsible for his or her obedience to His direction (Deuteronomy 24:16). King Jehoiakim’s willful rejection of God’s Word and his subsequent fate are a perfect illustration of the folly of disobedience. “Whoever remains stiff-necked after many rebukes will suddenly be destroyed—without remedy” (Proverbs 29:1) GotQuestions.org

Manners & customs of the Bible (BORROW) - Changing Name

The king of Egypt made Eliakim, a brother of Jehoahaz, king over Judah and Jerusalem and changed Eliakim’s name to Jehoiakim.

It was long a custom among ancient Middle East people to change their names on the occurrence of some great event in life. It was in accordance with the divine command at the time of the renewal of the covenant that the name of Abram was changed to Abraham (Genesis 17:5 and Nehemiah 9:7) and that of Sarai to Sarah (Genesis 17:15). Jacob’s name was changed to Israel in commemoration of his prevailing prayer (Genesis 32:28 and 35:10). The king of Egypt changed the name of Joseph to Zaphnath-Paaneah because of his ability to reveal secrets (Genesis 41:45). Another king of Egypt subsequently changed the name of Eliakim, the son of Josiah, to Jehoiakim when he made him king of Judah, as told in our text-verse and 2 Kings 23:34. When the king of Babylon made Mattaniah king he changed his name to Zedekiah (Esther 2:7).

When Nebuchadnezzar wished to have a few of the young Israelite prisoners taught in the Chaldean language and customs, he changed their names from Daniel, Hananiah, Mishael, and Azariah, to Belteshazzar, Shadrach, Meshach, and Abednego (Daniel 1:6–7). This was done to make them more Babylonian. Daniel means “God is judge,” and Belteshazzar means “May Bel protect his life.” Hananiah means “Yahweh is gracious,” and Shadrach possibly means “command of Aku” (the moon god). Mishael means “Who is what God is?” and Meshach may mean “Who is what Aku is?” Azariah means “Whom Yahweh helps,” and Abednego means “servant of Nebo.” In each case the Hebrew name contained a name for the true God (either el or iah, an abbreviation for Yahweh), and the Babylonian name contained the name of a heathen god.

The effect it can have when a ruler changes his name is well illustrated in Sir John Chardin’s Travels in Persia. He states that the first years of King Sefi’s reign were unhappy because of wars and famine in many of the Persian provinces. So he was persuaded by his counselors to change his name as a means of changing the tide of fortune. They argued that there must be some hidden power of evil in the name Sefi. He was, therefore, crowned anew in 1666 under the name of Solyman III. All seals, coins, and other public symbols that had on them the name of Sefi were destroyed. It was as if the king had died and a successor had taken his place on the throne. Whether changing the king’s name had any positive effect or not on the country is not said.

2 Chronicles 36:5 Jehoiakim was twenty-five years old when he became king, and he reigned eleven years in Jerusalem; and he did evil in the sight of the LORD his God.

Jehoiakim: 2Ki 23:36-37 Jer 22:13-19 Jer 26:21-23 36:1,27-32

JEHOIAKIM'S ELEVEN YEAR
REIGN OF EVIL (609-597/598 BC)

Jehoiakim was twenty-five years old when he became king, and he reigned eleven years in Jerusalem; and he did evil in the sight of the LORD his God. - Jehoiakim was a mature adult and had the advantage of the pattern of a godly father (Josiah) as well as exposure to a time of major reformation in Judah, but it was like water off a duck's back. Ultimately Jehoiakim's failure was not due to ignorance, but willful disobedience. His reign of 11 years was a relatively long reign compared to Jehoahaz (3 months) and Jehoiachin (3 months).

Did evil in the sight of the LORD is a key evaluative phrase used throughout the reigns of the kings of both the northern and southern kingdoms, occurring 36 times in the Old Testament and most frequently in Kings and Chronicles. As applied to King Jehoiakim it means he lived in presumptive rebellion against Yahweh, fully exposed before Him, and fully accountable to God's perfect judgment. The picture is of the a life that was continually morally corrupt and in direct violation of God’s revealed will. The idea is not merely that he did what people considered wrong, but that he acted in direct defiance of God’s authority and did so "in His face," so to speak! Scripture emphasizes that nothing is hidden from God for Pr 15:3+ says "The eyes of the LORD are in every place, watching the evil and the good." In sum, in the sight of the LORD means before God’s face, under His perfect knowledge and righteous judgment, "For God will bring every act to judgment, everything which is hidden, whether it is good or evil." (Ecclesiastes 12:14+).

🙏 THOUGHT - Beloved of God, try this little test. The next time your rotten fallen flesh begins to shout (or whisper) at you with some temptation that it knows is your "Achilles heel," pause and ponder the thought that if you capitulate to the ensnaring seduction, you will sin, lose fellowship with your Father, dampen your love for Jesus your Bridgroom and diminish the power the Holy Spirit provides for you to live a supernatural joy filled life. And then remind yourself that if you do this evil, be it in thought, word or deed, you are making a conscious, willful choice to carry it out presumptively in the full view of your Holy Father in Heaven Woe! You are now acting like many of the kings of Israel and remind yourself where that got most of them! As a refresher, below are representative passages from King Jehoiakim's life...

King Jehoiakim had the brazenness to do all the following evil deeds before God's face, in view of His perfect knowledge which would reap His righteous judgment...

2 Kings 23:36-37+ Jehoiakim was twenty-five years old when he became king, and he reigned eleven years in Jerusalem; and his mother’s name was Zebidah the daughter of Pedaiah of Rumah. 37 He did evil in the sight of the LORD, according to all that his fathers had done (NOT ACCORDING TO ALL THE GOOD HIS FATHER JOSIAH HAD DONE!).

Jeremiah 22:13-19 (JEHOIAKIM'S HEART WAS INTENT ONLY UPON DISHONEST GAIN IN CONTRAST TO HIS FATHER JOSIAH) “Woe to him who builds his house without righteousness And his upper rooms without justice, Who uses his neighbor’s services without pay And does not give him his wages, 14 Who says, ‘I will build myself a roomy house With spacious upper rooms, And cut out its windows, Paneling it with cedar and painting it bright red.’ 15 “Do you become a king because you are competing in cedar? Did not your father eat and drink And do justice and righteousness? Then it was well with him. 16 “He pled the cause of the afflicted and needy; Then it was well. Is not that what it means to know Me?” Declares the LORD. 17 “But your eyes and your heart Are intent only upon your own dishonest gain, And on shedding innocent blood And on practicing oppression and extortion.” 18 (THE TEMPORAL CONSEQUENCES OF HIS SIN, A PRELUDE TO HIS ETERNAL SEPARATION FROM GOD) Therefore thus says the LORD in regard to Jehoiakim the son of Josiah, king of Judah, “They will not lament for him: ‘Alas, my brother!’ or, ‘Alas, sister!’ They will not lament for him: ‘Alas for the master!’ or, ‘Alas for his splendor!’ 19 “He will be buried with a donkey’s burial, Dragged off and thrown out beyond the gates of Jerusalem.

Jeremiah 26:21-23 (KILLED THE PROPHET URIAH) When King Jehoiakim and all his mighty men and all the officials heard his words, then the king sought to put him to death; but Uriah heard it, and he was afraid and fled and went to Egypt. 22Then King Jehoiakim sent men to Egypt: Elnathan the son of Achbor and certain men with him went into Egypt. 23And they brought Uriah from Egypt and led him to King Jehoiakim, who slew him with a sword and cast his dead body into the burial place of the common people.

Jeremiah 36:15 (CUT AND BURNED THE SCROLL OF GOD'S WORDS OF WARNING!) They said to him, “Sit down, please, and read it to us.” So Baruch read it to them. 16 When they had heard all the words, they turned in fear one to another and said to Baruch, “We will surely report all these words to the king.” 17And they asked Baruch, saying, “Tell us, please, how did you write all these words? Was it at his dictation?” 18 Then Baruch said to them, “He dictated all these words to me, and I wrote them with ink on the book.” 19 Then the officials said to Baruch, “Go, hide yourself, you and Jeremiah, and do not let anyone know where you are.” 20 So they went to the king in the court, but they had deposited the scroll in the chamber of Elishama the scribe, and they reported all the words to the king. 21 Then the king sent Jehudi to get the scroll, and he took it out of the chamber of Elishama the scribe. And Jehudi read it to the king as well as to all the officials who stood beside the king. 22 Now the king was sitting in the winter house in the ninth month, with a fire burning in the brazier before him. 23 When Jehudi had read three or four columns, the king cut it with a scribe’s knife and threw it into the fire that was in the brazier, until all the scroll was consumed in the fire that was in the brazier. 24 Yet the king and all his servants who heard all these words were not afraid, nor did they rend their garments. 25 Even though Elnathan and Delaiah and Gemariah pleaded with the king not to burn the scroll, he would not listen to them. 26 And the king commanded Jerahmeel the king’s son, Seraiah the son of Azriel, and Shelemiah the son of Abdeel to seize Baruch the scribe and Jeremiah the prophet, but the LORD hid them. 27 Then the word of the LORD came to Jeremiah after the king had burned the scroll and the words which Baruch had written at the dictation of Jeremiah, saying, 28 “Take again another scroll and write on it all the former words that were on the first scroll which Jehoiakim the king of Judah burned. 29 “And concerning Jehoiakim king of Judah you shall say, ‘Thus says the LORD, “You have burned this scroll, saying, ‘Why have you written on it that the king of Babylon will certainly come and destroy this land, and will make man and beast to cease from it?’” 30 ‘Therefore thus says the LORD concerning Jehoiakim king of Judah, “He shall have no one to sit on the throne of David, and his dead body shall be cast out to the heat of the day and the frost of the night. 31 “I will also punish him and his descendants and his servants for their iniquity, and I will bring on them and the inhabitants of Jerusalem and the men of Judah all the calamity that I have declared to them–but they did not listen.”’”

Bob Utley on did evil in the sight of the LORD - This is a recurrent phrase which implies disobedience to the Mosaic covenant (cf. 2 Kgs. 23:32). In Jer. 26:20-24 we see his treatment of YHWH's prophets. He imprisoned Jeremiah and Baruch (Jer. 36:26). Also notice how his actions affected the people in 2 Chr. 36:16.

Did evil in the sight of the LORD - 36X/36V - Jdg. 2:11; Jdg. 3:12; Jdg. 4:1; Jdg. 10:6; Jdg. 13:1; 1 Ki. 14:22; 1 Ki. 15:26; 1 Ki. 15:34; 1 Ki. 16:25; 1 Ki. 16:30; 1 Ki. 22:52; 2 Ki. 3:2; 2 Ki. 8:18; 2 Ki. 8:27; 2 Ki. 13:2; 2 Ki. 13:11; 2 Ki. 14:24; 2 Ki. 15:9; 2 Ki. 15:18; 2 Ki. 15:24; 2 Ki. 15:28; 2 Ki. 17:2; 2 Ki. 21:2; 2 Ki. 21:20; 2 Ki. 23:32; 2 Ki. 23:37; 2 Ki. 24:9; 2 Ki. 24:19; 2 Chr. 21:6; 2 Chr. 22:4; 2 Chr. 33:2; 2 Chr. 33:22; 2 Chr. 36:5; 2 Chr. 36:9; 2 Chr. 36:12; Jer. 52:2

Thomas Constable: Jehoiakim's conduct did nothing to retard the inevitable conquest of Jerusalem. Judah's captivity was one step closer when Babylon replaced Egypt as the controller of God's people. Jehoiakim was not able to establish a dynasty of kings to follow him, as Jeremiah had prophesied (Jer. 22:30)

2 Chronicles 36:6 Nebuchadnezzar king of Babylon came up against him and bound him with bronze chains to take him to Babylon.

came up against him: 2Ki 24:1-6,13-20 Eze 19:5-9 Da 1:1,2 Hab 1:5-10

Related Passages:

Jeremiah 25:9 (THE SOVEREIGN GOD CALLS NEBUCHADNEZZAR HIS SERVANT! SEE ALSO Jer 27:6, 43:10) behold, I will send and take all the families of the north,’ declares the LORD, ‘and I will send to Nebuchadnezzar king of Babylon, My servant, and will bring them against this land and against its inhabitants and against all these nations round about; and I will utterly destroy them and make them a horror and a hissing, and an everlasting desolation.

2 Kings 24:1+ In his days Nebuchadnezzar king of Babylon came up, and Jehoiakim became his servant for three years; then he turned and rebelled against him.

THE SOVEREIGN GOD RAISES
UP AN ADVERSARY AGAINST JUDAH

This verse and the parallel 2Ki 24:1+ describes Nebuchadnezzar’s military campaign against Judah which occurred in several stages beginning around 605 BC (see summary below). After defeating Egypt at Carchemish (Jeremiah 46:2), Nebuchadnezzar moved south toward Judah.

1. First Attack – 605 BC (Initial Subjugation & First Deportation) Daniel 1:1–3; 2 Kings 24:1

Occurred in the 3rd year of Jehoiakim (Dan 1:1)

Nebuchadnezzar came against Jerusalem and made it a vassal state

Some temple vessels taken

Select captives deported (including Daniel and other nobles)

This was not a full destruction, but the beginning of Babylonian control.

It marks the start of the “70 years” (Jeremiah 25:1–11).

2. Second Attack – 597 BC (Major Deportation) - 2 Kings 24:10–16; 2 Chronicles 36:9–10

King: Jehoiachin

Nebuchadnezzar besieged Jerusalem again

King Jehoiachin surrendered - Large deportation (~10,000 people) including officials, craftsmen, warriors and Ezekiel (Ezek 1:1–3)

Jerusalem still stood, but was weakened and stripped.

Zedekiah was installed as a puppet king.

3. Third Attack – 588–586 BC (Final Destruction) - 2 Kings 25:1–10; Jeremiah 39; 52

Long siege → severe famine (2 Kings 25:3)

City walls breached, Temple burned, Jerusalem destroyed

Zedekiah captured, sons killed, eyes put out (2 Kings 25:7)

Final large deportation

This marked the complete collapse of Judah

Fulfilled warnings like: “I will send… sword, famine, and pestilence” (Jeremiah 24:10)

Nebuchadnezzar king of Babylon came up against him (Jehoiakim) and bound him with bronze chains (fetters) to take him to Babylon - Nebuchadnezzar trumps Neco, exerting his and Babylon's initial control over Judah. In 2 Ki 24:2 the LORD sent several invaders into Judah because of Jehoiakim's faithlessness (and Manasseh's, 2Ch 36:3) - bands of Chaldeans, of Syrians, of Moabites and of Ammonites. Notice the text says Jehoiakim was bound but it does not say he was actually taken to Babylon. Authorities disgree on the interpretation of whether he was just bound or was bound and taken to Babylon. See more detailed discussion below.

This could have been Jehoiakim's moment to turn to the LORD and repent, for the last king bound in fetters (Manasseh) came to his senses (cf 2Ti 2:24-26+) and repented of his evil ways. It was not to be for Jehoiakim, whose heart was resolutely hard and whose neck was stiff.

Gleason Archer - New International Encyclopedia of Bible Difficulties - What was the correct age for Jehoiachin when he came to the throne, eight or eighteen?

2 Kings 24:8 tells us that Jehoiachin “was eighteen years old when he became king.” But the parallel passage in 2 Chronicles 36:9 states that he was “eight” years old when be began to reign. Obviously there has been a textual error committed by the copyist either in 2 Kings or in 2 Chronicles. This type of error occurs now and then because of blurring or surface damage in the earlier manuscript from which the copy is made. A numerical system generally in use during the fifth century (when Chronicles was probably composed—very likely under Ezra’s supervision) features a horizontal stroke ending in a hook at its right end as the sign for “ten”; two of them would make the number “twenty.” (See article on 2 Kings 8:26.) The digits under ten would be indicated by rows of little vertical strokes, generally in groups of three. Thus what was originally written as a horizontal hooked stroke over one or more of these groups of short vertical strokes (in this case, eight strokes) would appear as a mere “eight” instead of “eighteen.”

The probabilities are that 2 Chronicles 36:9 is incorrect, both because the age eight is unusually young to assume governmental leadership—though Joash ben Ahaziah was only seven when be began to reign (2 Kings 11:21) and Josiah was was only eight (2 Kings 22:1)—and because the Chaldeans treated him as a responsible adult and condemned him to permanent imprisonment in Babylon after he surrendered to them in 597 B.C. Moreover, it is far less likely that the copyist would have mistakenly seen an extra ten stroke that was not present in his original than that he would have failed to observe one that had been smudged out.

While it is true that Jehoiachin’s father, Jehoiakim, must have been unusually young to have begotten him (sixteen or seventeen), nevertheless some of the Judean royalty seem to have married at an early age (in other words, if Jehoiakim was twenty-five at his accession in 608 [2 Kings 23:36], and if Jehoiachin was eighteen in 598 when his father died [2 Kings 24:8], then there must have been only a difference of seventeen or eighteen years between them). Note that Ahaz appears to have fathered Hezekiah at the age of thirteen or fourteen, judging from the fact that Ahaz was twenty on his vice-regency in 743 and that Hezekiah was twenty-five at his father’s death in 725 (hardly at his first appointment as vice-regent in 728!) (cf. 2 Kings 16:2 [2 Chron. 28:1] and 2 Kings 18:2 [2 Chron. 29:1]).

QUESTION - Who was Nebuchadnezzar?

ANSWER - Nebuchadnezzar II, sometimes alternately spelled Nebuchadrezzar, was king of Babylonia from approximately 605 BC until approximately 562 BC. He is considered the greatest king of the Babylonian Empire and is credited with the construction of the Hanging Gardens of Babylon. Nebuchadnezzar is mentioned by name around 90 times in the Bible, in both the historical and prophetic literature of the Hebrew Scriptures. Nebuchadnezzar receives the most attention in the book of Daniel, appearing as the main character, beside Daniel, in chapters 1–4.

In biblical history, Nebuchadnezzar is most famous for the conquering of Judah and the destruction of Judah and Jerusalem in 586 BC. Judah had become a tribute state to Babylon in 605 BC but rebelled in 597 BC during the reign of Jehoiachin and then again in 588 BC during the reign of Zedekiah. Tired of the rebellions, and seeing that Judah had not learned its lesson when he invaded, conquered, and deported Judah in 597, Nebuchadnezzar and his general, Nebuzaradan, proceeded to completely destroy the temple and most of Jerusalem, deporting most of the remaining residents to Babylon. In this, Nebuchadnezzar served as God’s instrument of judgment on Judah for its idolatry, unfaithfulness, and disobedience (Jeremiah 25:9).

Secular history records Nebuchadnezzar as a brutal, powerful, and ambitious king, and the Bible, for the most part, agrees. However, the book of Daniel gives additional insight into his character. Daniel chapter 2 records God giving Nebuchadnezzar a dream about what kingdoms would arise after his own. In the dream, Nebuchadnezzar was a “head of gold” on a statue, with the descending parts of the body, comprised of silver, bronze, iron, and iron mixed with clay, representing the less powerful kingdoms that would come after him. Nebuchadnezzar demanded the astrologers and wise men to interpret his dream without him telling it to them and, when they were unable to, Nebuchadnezzar ordered all of the astrologers and wise men to be killed. Daniel spoke up and, through a miracle from God, interpreted Nebuchadnezzar’s dream. The king then promoted Daniel to be one of his most influential advisers. Interestingly, when Daniel interpreted his dream, Nebuchadnezzar declared, “Truly, your God is God of gods and Lord of kings, and a revealer of mysteries, for you have been able to reveal this mystery” (Daniel 2:47).

In Daniel 3, Nebuchadnezzar created a gold statue of himself and required all the people to bow down to it whenever the music played. Daniel’s three friends, Shadrach, Meshach, and Abednego, refused, and the king had them thrown into a blazing furnace. Miraculously, God protected them, and when they came out of the furnace, Nebuchadnezzar proclaimed, “Blessed be the God of Shadrach, Meshach, and Abednego, who has sent his angel and delivered his servants, who trusted in him, and set aside the king’s command, and yielded up their bodies rather than serve and worship any god except their own God. Therefore I make a decree: Any people, nation, or language that speaks anything against the God of Shadrach, Meshach, and Abednego shall be torn limb from limb, and their houses laid in ruins, for there is no other god who is able to rescue in this way” (Daniel 3:28–29).

In Daniel chapter 4, Nebuchadnezzar is given another dream by God. Daniel interpreted the dream for Nebuchadnezzar and informed him that the dream was a warning to the king to humble himself and recognize that his power, wealth, and influence were from God, not of his own making. Nebuchadnezzar did not heed the warning of the dream, so God judged him as the dream had declared. Nebuchadnezzar was driven insane for seven years. When the king’s sanity was restored, he finally humbled himself before God. In Daniel 4:3, Nebuchadnezzar declares, “How great are his signs, how mighty his wonders! His kingdom is an everlasting kingdom, and his dominion endures from generation to generation.” Nebuchadnezzar continued in Daniel 4:34–37, “For his dominion is an everlasting dominion, and his kingdom endures from generation to generation; all the inhabitants of the earth are accounted as nothing, and he does according to his will among the host of heaven and among the inhabitants of the earth; and none can stay his hand or say to him, ‘What have you done?’ … “Now I, Nebuchadnezzar, praise and extol and honor the King of heaven, for all his works are right and his ways are just; and those who walk in pride he is able to humble.”

The exclamations of Nebuchadnezzar recorded in the book of Daniel have led some to consider the possibility that Nebuchadnezzar became a believer in the one true God. History records Nebuchadnezzar being a follower of the Babylonian gods Nabu and Marduk. Is it possible that Nebuchadnezzar renounced these false gods and instead only worshiped the one true God? Yes, it is possible. If nothing else, Nebuchadnezzar became a henotheist, believing in many gods but worshiping only one God as supreme. Based on his words recorded in Daniel, it definitely seems like Nebuchadnezzar submitted himself to the one true God. Further evidence is the fact that God refers to Nebuchadnezzar as “my servant” three times in the book of Jeremiah (Jeremiah 25:9; 27:6; 43:10). Was Nebuchadnezzar saved? Ultimately, this is not a question that can be answered dogmatically. Whatever the case, the story of Nebuchadnezzar is an example of God’s sovereignty over all men and the truth that “The king’s heart is a stream of water in the hand of the Lord; He turns it wherever He will” (Proverbs 21:1).GotQuestions.org

Norman Geisler - When Critics Ask - 2 CHRONICLES 36:6—Was Jehoiakim carried to Babylon or did he die in Jerusalem?

PROBLEM: The Chronicler declares that Nebuchadnezzar “came up against him [Jehoiakim], and bound him in bronze fetters to carry him off to Babylon.” But elsewhere “Jehoiakim rested with his fathers” (2 Kings 24:6) and was “buried with the burial of a donkey, dragged and cast out beyond the gates of Jerusalem” (Jer. 22:19; cf. 36:30).

SOLUTION: Apparently, Jehoiakim was bound and fettered with the intention “to carry him off to Babylon” (2 Chron. 36:6), but he was slain instead, and his body ignominiously treated “and cast out beyond the gates of Jerusalem” (Jer. 22:19). The phrase “rested with his fathers” (2 Kings 24:6) refers to death, not necessarily to a burial in the same place. Of all the kings of Judah, Jehoiakim is the only one whose official burial is not mentioned.

JEHOIAKIM EXILED OR NOT EXILED
TO BABYLON?

2Ch 36:6 says Nebuchadnezzare "bound him (JEHOIAKIM) with bronze chains to take him to Babylon" but the text never specifically says he was transported to Babylon. Other texts indicate he would die in Jerusalem (cf Jer 22:19). To was Johoiakim exiled or not exiled? Personally I think one cannot be dogmatic but I favor that he would bound but not transported to Babylon. Below are several comments from other sources. One point that is important to make is that some Bible translations essentially paraphrase the passage to fit their interpretation that he was transported to Babylon. Even good translations can fail to let the text speak for itself! Be a Berean (Acts 17:11+)!

Some translation variations - NET = "and carried him away to Babylon" NLT = "led him away to Babylon" NJB = "and took him to Babylon"

GotQuestions.org - Jehoiakim also did evil in the Lord’s sight (2 Kings 23:37). Because of the ongoing, unrepentant sin of the nation of Judah, God sent invading armies to capture and enslave them. Jehoiakim was taken captive by King Nebuchadnezzar, who put him in chains and carted him off to Babylon (2 Kings 24:1; 2 Chronicles 36:6;). It was at this time that Daniel and his three friends were also taken to Babylon (Daniel 1:1–2). Jehoiakim was later returned to Jerusalem, although he had to act as Nebuchadnezzar’s servant for three years and pay tribute to him.

Eugene Merrill - Jehoiakim had at first been loyal to Nebuchadnezzar but after three years (in 602) he rebelled (cf. 2 Kings 24:1). The chronicler (but not the author of 2 Kings) reported that Jehoiakim was then bound…with bronze shackles and taken to Babylon along with sacred objects from the temple. This was Nebuchadnezzar’s first of three attacks on Jerusalem—in 605, 597, and 586 B.C. Apparently Jehoiakim was released or escaped from Babylon because he was given a dishonorable burial outside the gates of Jerusalem (Jer. 22:18–19). His wicked reign was also recorded in the book of the kings of Israel and Judah. (See Bible Knowledge Commentary: Old Testament - Page 648)

John A Thompson - Nebuchadnezzar visited Jerusalem more than once. Here he is reported as having attacked Jehoiakim and having bound him with bronze shackles “to take him to Babylon.” There is no extrabiblical evidence of an exile for Jehoiakim, and some biblical passages suggest that he in fact died in Jerusalem (Jer 22:18–19). (On the fate of Jehoiakim, see F. B. Huey’s discussion on Jer 22:18–19 (Jeremiah, Lamentations, NAC [Nashville: Broadman, 1993] 207). Also, cf. Jer 22:20–23; 25:1–26:24; 36:1–32.) (See 1, 2 Chronicles: An Exegetical and Theological Exposition)

F B Huey on Jeremiah 22:18-19 - These verses announce the judgment that the Lord decreed for Jehoiakim. There would be no mourning for him when he died like there had been for Josiah. He would be denied the ceremony of burial (not to be buried was considered a curse, Dt 28:26). Rather, his corpse would be unceremoniously dragged outside the city gates like a donkey (considered an unclean animal; Lev 11:1–8; Dt 14:3–8). This description of Jehoiakim’s fate appears to differ from 2Ki 24:6, which says he “rested with his fathers,” a statement that suggests a peaceful burial, and 2Ch 36:5–8, which says Nebuchadnezzar “bound him … to take him to Babylon.” One explanation of the seeming inconsistency is that Jeremiah’s prophecy was not fulfilled; it was only intended to frighten the king so that perhaps he would repent. A better explanation is that Jehoiakim was given a peaceful burial, but when the Babylonians took the city, they disinterred the remains and scattered them on the ground. This would have been the ultimate humiliation of a defeated enemy (Ezek 6:5; Pss 53:5; 141:7; cf. Jer 36:30).12 The text of 2 Chr 36:5–8 says nothing about Jehoiakim’s death, nor does it say he necessarily went to Babylon. R. B. Dillard explains that for thematic reasons “instead of reporting Jehoiakim’s death, the Chronicler chooses to report an incident from earlier in his reign in which Jehoiakim was either taken into temporary exile or at least prepared for it.”

R B Dillard leaves the question open-ended - The Chronicler omits much of the detail contained in the earlier account of Jehoiakim’s reign (2 Kgs 23:36–24:7). While Kings reports his death (2 Kgs 24:6), the Chronicler does not report the death of any of the last four kings of Judah. Instead of reporting Jehoiakim’s death, the Chronicler chooses to report an incident from earlier in his reign in which Jehoiakim was either taken into temporary exile or at least prepared for it....No extant evidence corroborates an exile for Jehoiakim at some earlier point in his reign, and scholarly opinion is divided on whether such an exile took place or was only provided for or intended; the language of the Chronicler (36:6, “bound him to take him”) makes allowance for the latter approach. It is conceivable that the binding of Jehoiakim was a symbolic demonstration of his status (McConville, 266); the threat alone may have made actual deportment unnecessary. If a literal deportation is intended, it should be associated with the deportation of Daniel and his friends along with articles from the temple (36:7; Dan 1:1–3; Jer 46:2) in Jehoiakim’s third year (605 B.C.) after Nebuchadnezzar defeated Neco at Carchemish.

J Gordon McConville - It is only in Chr., however, that we are told that Nebuchadnezzar “bound him in fetters to take him to Babylon” (2Ch 36:6). Whether he was actually taken there is not obvious from this phrase. The action of binding him as a prisoner may have been no more than a symbolic demonstration of his status, which may or may not have required an actual trip to the new seat of empire. (See on Manasseh and Assyria, 2 Chr. 33.) What is clear is that Nebuchadnezzar began to despoil the Temple in Jehoiakim’s reign. This aspect of the Babylonian devastation is stressed by the Chronicler, because the cessation of worship there has at least as much theological significance for him as the removal of the people. (I and II Chronicles)

Roger Ornanson - To take him to Babylon: In this clause Babylon refers to Babylonia’s capital city, so CEV says “the capital city of Babylon.” The Hebrew text does not actually say that Nebuchadnezzar took Jehoiakim to Babylon, only that he bound him to take him to Babylon. Nebuchadnezzar may have taken Jehoiakim to Babylon, but some scholars think that Jehoiakim actually died in Jerusalem (see 2 Kgs 24:1–6). The first-century A. D. Jewish historian Josephus says that Jehoiakim was killed in Jerusalem at Nebuchadnezzar’s command. Even though a number of versions say that Nebuchadnezzar actually “took him to Babylonia/Babylon” (GNT, REB, NJB), translators should follow RSV here and not say more than the Hebrew text says. Of course, it is possible that the Chronicler did intend to say that Nebuchadnezzar actually took Jehoiakim to Babylon. (USB Handbook on 1-2 Chronicles)

Mark Boda - Jehoiakim was bound in chains and exiled to Babylon along with the treasures of the Temple. The Hebrew text does not actually say that Jehoiakim went into exile but rather that Nebuchadnezzar “bound him with bronze chains to transport him to Babylon.” It may be that he died before even leaving Jerusalem, as the text in 2 Kings may indicate. (See 1-2 Chronicles - Page 423)

Allen Leslie - The account of Jehoiakim’s reign in verses 5–8 is an abbreviated version of 2 Kings 23:36–24:7, with the insertion of an independent tradition about his exile to Babylon, the new mistress of Palestine and Syria (vv. 6b–7). This exile was evidently temporary, like Manasseh’s, because 2 Kings 24:6 implies that he died in his homeland. (See The Preacher's Commentary - Vol. 10: 1 and 2 Chronicles)

Martin Selman - All that is said of Jehoiakim (vv. 5–8; 609–598 BC) is that Nebuchadnezzar probably took him into exile (NOTE "PROBABLY" IS IN MY OPINION NEVER A GOOD ADVERB TO USE IN A COMMENTARY!) and removed some articles from the temple (vv. 6–7). Though both events are typical of the exilic pattern of the chapter, Jehoiakim’s exile has caused difficulty since it is not mentioned elsewhere. A further problem is that it is not immediately clear whether Jehoiakim actually went to Babylon or was merely threatened with deportation. Since, however, the phrase ‘bound him in fetters to take him to Babylon’ (RSV) is used elsewhere only of the exile of Manasseh and Zedekiah (note the almost identical expression in Jer. 39:7; cf. 2 Kgs 25:7 = Jer. 52:11; 2 Chr. 33:11), it seems that he did make the journey eastwards (ED: AGAIN NOTE THE SELMAN'S SPECULATION!). Further, the background to verses 6–7 is greatly enhanced if the Babylonians’ theft of the temple vessels is the same as that described in Daniel 1:1–2. The latter took place in the same year (605 BC) as a series of warnings by Jeremiah to Jehoiakim about an impending Babylonian attack (Jer. 25:1; 36:1; 45:1; 46:2; especially Jer. 25:1–11) after Nebuchadnezzar’s decisive victory at Carchemish.144 The Babylonian Chronicle also states that after Carchemish, ‘Nebuchadnezzar conquered the whole area of Hatti’, that is, the whole of Syria-Palestine. Jehoiakim would certainly have had to accept Babylonian sovereignty at once, and also in the following year when Nebuchadnezzar captured Ashkelon and ‘all the kings of Hatti came before him and he received their heavy tribute’.145 Jehoiakim could have been taken to Babylon on either occasion, though he obviously found it no easier to accept Babylonian sovereignty than he did God’s authority! (See 2 Chronicles: An Introduction and Commentary - Page 567)

Richard Pratt - First, the theme of exile appears. As the Chronicler put it, Nebuchadnezzar … attacked him and bound him with bronze shackles to take him to Babylon (36:6). It is unclear whether or not Jehoiakim was actually taken to Babylon. The Chronicler merely noted that he had been bound in order to be taken. Perhaps the threat of exile sufficed to subdue Jehoiakim. If the king was actually taken away, he left in 605 BC when Daniel and his companions were exiled (36:7; see Dan. 1:1–3; Jer. 46:2).....It is not clear how Jehoiakim died, but Jer. 22:18–19 suggests that he did not die by natural causes. (1 and 2 Chronicles: A Mentor Commentary)

Omanson - To take him to Babylon: In this clause Babylon refers to Babylonia’s capital city, so cev says “the capital city of Babylon.” The Hebrew text does not actually say that Nebuchadnezzar took Jehoiakim to Babylon, only that he bound him to take him to Babylon. Nebuchadnezzar may have taken Jehoiakim to Babylon, but some scholars think that Jehoiakim actually died in Jerusalem (see 2 Kgs 24:1–6). The first-century A. D. Jewish historian Josephus says that Jehoiakim was killed in Jerusalem at Nebuchadnezzar’s command. Even though a number of versions say that Nebuchadnezzar actually “took him to Babylonia/Babylon” (gnt, reb, njb), translators should follow rsv here and not say more than the Hebrew text says! (UBS Handbook - Chronicles)

John W Olley - The Chronicler moves quickly over Jehoaikim’s eleven-year reign. After the opening evaluation that Jehoiakim “did what was evil in the sight of the LORD his God,” the Chronicler mentions without elaboration only his being taken in chains to Babylon (ED: NOTE THE TEXT DOES NOT STATE EXPLICITLY HE WAS "TAKEN IN CHAINS TO BABYLON" - ALWAYS BE DISCERNING WHEN READING ANY COMMENTARY!); being “bound in chains” flows from “doing evil.” This was probably in the middle of Jehoiakim’s reign, after Nebuchadnezzar defeated Egypt and then besieged Jerusalem (605 BC; cf. 2 Kings 24:1; Dan. 1:1).476 Not mentioned by the Chronicler is Jehoiakim’s later rebellion, leading to another siege in 597. (See ESV Expository Commentary (Volume 3): 1 Samuel–2 Chronicles)

Keil and Delitzsch (respected older OT commentary) - Nebuchadnezzar did not carry out his purpose of deporting the captured king Jehoiakim to Babylon, but allowed him to continue to reign at Jerusalem as his servant (vassal). To alter the infin. לְהֹולִיכֹו into the perf., or to translate as the perf., is quite arbitrary, as is also the supplying of the words, “and he carried him away to Babylon.” That the author of the Chronicle does not mention the actual carrying away, but rather assumes the contrary, namely, that Jehoiakim continued to reign in Jerusalem until his death, as well known, is manifest from the way in which, in v. 8, he records his son’s accession to the throne. He uses the same formula which he has used in the case of all the kings whom at their death their sons succeeded, according to established custom. Had Nebuchadnezzar dethroned Jehoiakim, as Necho deposed Jehoahaz, the author of the Chronicle would not have left the installation of Jehoiachin by the Chaldean king unmentioned. For the defence of this view against opposing opinions, see the commentary on 2 Kings 24:1 and Dan. 1:1; and in regard to v. 7, see on Dan. 1:2.

Pulpit Commentary - Though we are here told he bound Jehoiakim in chains, to take him to Babylon, for some reason or other he did not carry out this intention, and Jehoiakim was put to death at Jerusalem (Jeremiah 12:18, 19; 36:30; Ezekiel 19:8, 9). The expedition of Nebuchadnezzar was B.C. 605-4 (Daniel 1:1; Jeremiah 25:1),

John MacArthur - Daniel was taken captive to Babylon in 605 b.c.

Constable - Not only did the Babylonians take Jehoiakim captive to Babylon, but they also took some of the glory of the temple and of the God it represented with him.

William MacDonald - Nebuchadnezzar intended to carry Jehoiakim to Babylon but did not succeed. Although Chronicles does not record the fact, we know that he died ignominiously while still in Jerusalem, as Jeremiah had prophesied (Jer. 22:19; 36:30).

W Gustafson - Verse 6 says that Nebuchadnezzar “bound him in fetters to carry him to Babylon”. But we do not know from that whether Jehoiakim was actually carried to Babylon or only threatened with deportation. However, since the phrase, “bound him with fetters to carry him to Babylon”, is only found elsewhere of the exile of Manasseh in 33:11 and of Zedekiah in 2 Kings 25:7; Jeremiah 39:7 (RV), and 52:11 with almost identical words, it seems probable that he was actually carried to Babylon, albeit temporarily....Verse 7 is not in 2 Kings but is confirmed by Daniel 1:1–2. The word “also” in v. 7 supports what has been said about Jehoiakim actually being carried to Babylon: “The Chronicler twice uses the doom-laden words ‘to Babylon’, in v. 6 about the king and in v. 7 about the temple treasure.(What the Bible Teaches)

Peter Leithart - Jehoiakim reigns for eleven years, but Nebuchadnezzar captures him and takes him to Babylon (NOT IN THE TEXT!). Nebuchadnezzar puts Jehoiakim’s son Jehoiachin on the throne (2Ch 36:5–8). (Brazos Theological Commentary)

2 Chronicles 36:7 Nebuchadnezzar also brought some of the articles of the house of the LORD to Babylon and put them in his temple at Babylon.

the vessels: 2Ki 24:13 Ezr 1:7-11 Jer 27:16-18 28:3 Da 5:2-4

Related Passages:

2 Kings 20:12-13+ At that time Berodach-baladan a son of Baladan, king of Babylon, sent letters and a present to Hezekiah, for he heard that Hezekiah had been sick. 13Hezekiah listened to them, and showed them all his treasure house, the silver and the gold and the spices and the precious oil and the house of his armor and all that was found in his treasuries. There was nothing in his house nor in all his dominion that Hezekiah did not show them.

Isaiah 39:3-7+ Then Isaiah the prophet came to King Hezekiah and said to him, “What did these men say, and from where have they come to you?” And Hezekiah said, “They have come to me from a far country, from Babylon.” 4He said, “What have they seen in your house?” So Hezekiah answered, “They have seen all that is in my house; there is nothing among my treasuries that I have not shown them.” 5Then Isaiah said to Hezekiah, “Hear the word of the LORD of hosts, 6 (ISAIAH'S PROPHECY) ‘Behold, the days are coming when all that is in your house and all that your fathers have laid up in store to this day will be carried to Babylon; nothing will be left,’ says the LORD. 7‘And some of your sons who will issue from you, whom you will beget, will be taken away, and they will become officials in the palace of the king of Babylon.’”

TEMPLE ARTICLES TO BABYLON
TO DEMONSTRATE COMPLETE CONQUEST

Nebuchadnezzar also brought some of the articles of the house of the LORD to Babylon and put them in his temple at Babylon - This is the first retrieval of articles in the Temple.The confiscation of a nation’s temple objects was a common practice in the ancient world, symbolizing total conquest, not only over the people, but also over the gods of that city or nation. (cf. Da 1:1-2+; Ezra 1:7). The idea was "My god is stronger than your God!" Not only did Nebuchadnezzar take objects, but he also took a few choice people (Daniel and his friends in 605). The next two deportations were larger, so in 597 he took 10,000 including Ezekiel and in 586 he took the largest number into exile.

Regarding the articles in the house of the LORD recall that King Hezekiah had foolishly shown Babyonian envoys his wealth and Isaiah prophesied "the days are coming when all that is in your house and all that your fathers have laid up in store to this day will be carried to Babylon; nothing will be left." (Isaiah 39:6+) This prophecy was now beginning to unfold in Judah and Jerusalem.

🙏 THOUGHT - Lest we skim over Hezekiah's mistake, let us all be soberly warned of the danger of pride. Hezekiah’s pride turned a testimony into a temptation and he showed the pagans his treasures when he should have shown them his God! The consequence of his sin came to fruition over 100 years later! Beware when you sin that consequences of yours may ripple down the corridor of time, coming to fruition long after you are gone!

2 Chronicles 36:8 Now the rest of the acts of Jehoiakim and the abominations which he did, and what was found against him, behold, they are written in the Book of the Kings of Israel and Judah. And Jehoiachin his son became king in his place.

written: 2Ki 24:5-6
Jehoiachin: 1Ch 3:16,17, Jeconiah, Jer 22:24,28, Coniah, Mt 1:11,12, Jechonias

Related Passages:

2 Kings 24:1-6 In his days Nebuchadnezzar king of Babylon came up, and Jehoiakim became his servant for three years; then he turned and rebelled against him. 2 The LORD sent against him bands of Chaldeans, bands of Arameans, bands of Moabites, and bands of Ammonites. So He sent them against Judah to destroy it, according to the word of the LORD which He had spoken through His servants the prophets. 3 Surely at the command of the LORD it came upon Judah, to remove them from His sight because of the sins of Manasseh, according to all that he had done, 4 and also for the innocent blood which he shed, for he filled Jerusalem with innocent blood; and the LORD would not forgive. 5 Now the rest of the acts of Jehoiakim and all that he did, are they not written in the Book of the Chronicles of the Kings of Judah? 6So Jehoiakim slept with his fathers, and Jehoiachin his son became king in his place.

Now the rest of the acts of Jehoiakim - This is a summary formula often used in Kings/Chronicles and indicates that that there were many more details not recorded here (cf 2Ki 24:5).

Cyril Barber on Jehoiakim's oppressive acts - For the first few years of his reign Jehoiakim was looked upon as the puppet of Egypt. But instead of building up his nation he chose to oppress his subjects and parade his wealth. Recent archaeologists from the Hebrew University, Jerusalem, have uncovered his palace (ED: BUT NOT DEFINITIVELY). The light of history now illumines his malevolent reign. What appears from these remains is a “Jewish Nero” who squandered money on himself while his people languished in poverty. The prophet Jeremiah denounced Jehoiakim (cf. Jeremiah 22:13–19), for he used forced labor to build his palace...

Jeremiah 22:13-14 castigated Jehoiakim writing

“Woe to him who builds his palace by unrighteousness,
his upper rooms by injustice,
making his own people work for nothing,
not paying them for their labor.
He says, ‘I will build myself a great palace
with spacious upper rooms.’
So he makes large windows in it,
panels it with cedar
and decorates it in red.

And the abominations (toebah) which he did and what was found against him - The chronicler expands on the evil of Jehoiakim for the designation abominations refers to idolatry (Dt 7:25), moral perversion (Lev 18:22) and false worship, among other evils.

Behold (hinneh), they are written in the Book of the Kings of Israel and Judah - What a sad record to have one's abominations written in a book. Although not referring to the same "book," ultimately Jehoiakim's abomination would come back as evidence to convict him at the future Great White Throne judgment of Christ...

Then I saw a great white throne and Him who sat upon it, from whose presence earth and heaven fled away, and no place was found for them. 12 And I saw the dead, the great (KINGS LIKE JEHOIAKIM) and the small, standing before the throne, and books were opened; and another book was opened, which is the book of life; and the dead were judged from the things which were written in the books (JEHOIAKIM'S ABOMINATIONS WILL FOREVER HAUNT HIM!), according to their deeds. 13 And the sea gave up the dead which were in it, and death and Hades gave up the dead which were in them; and they were judged, every one of them according to their deeds. 14 Then death and Hades were thrown into the lake of fire. This is the second death, the lake of fire. 15 And if anyone’s name was not found written in the book of life, he was thrown into the lake of fire. (Rev 20:11-15+)

And Jehoiachin his son became king in his place - This is Josiah's grandson, so he is still from a godly line, but sadly he continues the evil of Jehoiakim. I have 6 grandsons and my prayer is that their godly lineage would affect their hearts, but there are no guarantees as this study of kings clearly shows.

Iain Duguid: To the standard concluding statement of sources, the Chronicler has added “abominations . . . and what was found against him,” an evaluation warranted by the consistent negative oracles in Jeremiah, including those concerning Jehoiakim’s arrogant, dismissive attitude to Jeremiah’s prophetic word (Jer. 19:3–15; 22:13–23; 26:20–23; 36:1–32). (See ESV Expository Commentary - Volume 3: 1 Samuel–2 Chronicles)

Abominations (detestable, loathsome) (08441) toebah refers to an abominable custom or thing. Abomination. Loathsome. Detestable thing. Something or someone who is loathsome and abhorrent. Toebah identifies unclean food (Dt. 14:3); the activity of the idolater (Isa. 41:24); the practice of child sacrifice (Dt. 12:31); intermarriage by the Israelites (Mal. 2:11); the religious activities of the wicked (Pr 21:27); and homosexual behavior (Lev. 18:22). In a broader sense, the word is used to identify anything offensive (Pr 8:7). Sometimes toebah is used as a synonym for idol, a repulsive thing, a worship object, with a focus that it is an item to be rejected (Dt 32:16; 2Ch 34:33; Isa 44:19, Jer 16:18; Eze 5:9; 7:20; 11:18, 21; 16:36). Toebah is even used for a specific pagan deity, as in 2Ki 23:13 where Milcom is called "the abomination of the Ammonites." And even prayer is an abomination when offered by one who refuses to obey God's Word (Pr 28:9). Uses in Kings and Chronicles - 1 Ki. 14:24; 2 Ki. 16:3; 2 Ki. 21:2; 2 Ki. 21:11; 2 Ki. 23:13; 2 Chr. 28:3; 2 Chr. 33:2; 2 Chr. 34:33; 2 Chr. 36:8; 2 Chr. 36:14

2 Chronicles 36:9 Jehoiachin was eight years (ALMOST CERTAINLY A SCRIBAL ERROR) old when he became king, and he reigned three months and ten days in Jerusalem, and he did evil in the sight of the LORD.

Related Passages:

2 Kings 24:8-9+ Jehoiachin was eighteen years old when he became king, and he reigned three months in Jerusalem; and his mother’s name was Nehushta the daughter of Elnathan of Jerusalem. 9 He did evil in the sight of the LORD, according to all that his father had done.

JEHOIACHIN'S BRIEF
BUT EVIL REIGN

Jehoiachin was eight years old when he became king - Most authorities consider this a scribal error. The Syriac, Arabic, and the parallel place, have "eighteen years;" which, as Scaliger observes, is no doubt the genuine reading. The Septuagint has the Greek word oktōkaideka which can be broken down as follows - oktō = eight + kai = and + deka = ten which literally is “eight and ten” = eighteen. Greek often forms numbers by adding smaller numbers to ten.

Believer's Study Bible on eight years old - This is another instance of a scribal misreading in textual transmission. The "ten" may have been misplaced and mistakenly used to add ten days to his reign (cf. 2 Kin. 24:8).

And he reigned three months and ten days in Jerusalem, and he did evil in the sight of the LORD - Jehoachin fortunately did not have long to do evil in the sight of the LORD. From the conduct of these last four kings, one can appreciate Yahweh's words through Huldah to King Josiah "Because they have forsaken Me and have burned incense to other gods that they might provoke Me to anger with all the work of their hands, therefore My wrath burns against this place, and it shall not be quenched." (2Ki 22:17+) The "fires" of divine judgment have begun and would not be quenched unto the Temple and Jerusalem were burned.

Surprisingly, King Jehoiachin is included in the genealogy of Jesus Christ (See chart below)

Josiah became the father of Jeconiah and his brothers, at the time of the deportation to Babylon. 12 After the deportation to Babylon: Jeconiah became the father of Shealtiel, and Shealtiel the father of Zerubbabel. (Mt 1:11-12+)

John Mayer: The cause of Nebuchadnezzar’s taking of Jehoiachin is not stated. However, Josephus said that fearing the young king would seek to revenge his father’s capture and ignominious casting out of Jerusalem by Nebuchadnezzar, he thought it unsafe to allow Jehoiachin to reign. Therefore he came against him, carried him away to Babylon and set up another king in his stead: Zedekiah. Others think that Nebuchadnezzar, having first made Jehoiachin king, soon repented and returned thus again. . . . But on God’s part, the cause of Nebuchadnezzar’s being sent against Jehoiachin was due to the latter’s wickedness. (See 1-2 Samuel, 1-2 Kings, 1-2 Chronicles: Old Testament Volume 5)

Below is a chart from the unique work by Nancy S Dawson and contributing author Eugene H Merrill - All the Genealogies of the Bible: Visual Charts and Exegetical Commentary (Logos version)(highly recommended). In the list of Kings in the lineage you will note brackets ([....]) around the names of 4 kings - Ahaziah, Joash, Amaziah and Jehoiakim.

Dawson explains that "To maintain the highly stylized 14–14–14 generational structure of the composition, Matthew deliberately omits the name of King Jeconiah/Jehoiachin’s father (Jehoiakim/Eliakim) and the names of three consecutive kings of Judah—Ahaziah, Joash, and Amaziah. Matthew’s omission of them is an example of “literary telescoping,” in which he purposely shortens the entire genealogy by reducing the number of constituent elements. Since each of these kings caused apostasy in Judah, as did others, it is unclear why Matthew omits these rulers in particular."

The point is that although they are not in Matthew, even these evil kings are in the line of Messiah!

2 Chronicles 36:10 At the turn of the year King Nebuchadnezzar sent and brought him to Babylon with the valuable articles of the house of the LORD, and he made his kinsman Zedekiah king over Judah and Jerusalem.

At the turn of the year 2Ki 24:10-17 25:27-30 Jer 29:2 Eze 1:2
valuable articles: Heb. vessels of desire, 2Ch 36:7 Jer 27:18-22 Da 1:1,2 5:2,23
Zedekiah: 2Ki 24:17, Mattaniah his father's brother, 1Ch 3:15,16 Jer 37:1

Related Passages:

2 Kings 24:10-17+ At that time (597 BC) the servants of Nebuchadnezzar king of Babylon went up to Jerusalem, and the city came under siege. 11 And Nebuchadnezzar the king of Babylon came to the city, while his servants were besieging it. 12 Jehoiachin the king of Judah went out to the king of Babylon, he and his mother and his servants and his captains and his officials. So the king of Babylon took him captive in the eighth year of his reign. 13 He carried out from there all the treasures of the house of the LORD, and the treasures of the king’s house, and cut in pieces all the vessels of gold which Solomon king of Israel had made in the temple of the LORD, just as the LORD had said. 14 Then he led away into exile all Jerusalem and all the captains and all the mighty men of valor, ten thousand captives, and all the craftsmen and the smiths. None remained except the poorest people of the land. 15 So he led Jehoiachin away into exile to Babylon; also the king’s mother and the king’s wives and his officials and the leading men of the land, he led away into exile from Jerusalem to Babylon. 16 All the men of valor, seven thousand, and the craftsmen and the smiths, one thousand, all strong and fit for war, and these the king of Babylon brought into exile to Babylon. 17 Then the king of Babylon made his uncle Mattaniah king in his place, and changed his name to Zedekiah.

Jeremiah 24:1-2+ After Nebuchadnezzar king of Babylon had carried away captive Jeconiah the son of Jehoiakim, king of Judah, and the officials of Judah with the craftsmen and smiths from Jerusalem and had brought them to Babylon, the LORD showed me: behold, two baskets of figs set before the temple of the LORD! 2One basket had very good figs, like first-ripe figs, and the other basket had very bad figs (PEOPLE STILL IN JERUSALEM WHO FAILED TO REPENT) which could not be eaten due to rottenness.

NEBUCHADNEZZAR REMOVES JECONIAH
AND INSTALLS ZEDEKIAH

At the turn of the year - The year is presumably 597 BC. This idiom consistently refers to springtime and the beginning of the military campaign season (cf 2Sa 11:1+) This is the time when winter rains ended, roads dried out and armies could move again. Jehoiachin's 3 month reign is brought to an abrupt end.

Nebuchadnezzar took Jeconiah (Coniah) captive to Babylon fulfilling God’s warning in Jer 22:24-25

“As I live,” declares the LORD, “even though Coniah (Jeconiah) the son of Jehoiakim king of Judah were a signet ring on My right hand, yet I would pull you off; 25 and I will give you over into the hand of those who are seeking your life, yes, into the hand of those whom you dread, even into the hand (HAND PICTURES POWER) of Nebuchadnezzar king of Babylon and into the hand of the Chaldeans.

King Nebuchadnezzar sent and brought him (JEHOIACHIN) to Babylon with the valuable articles of the house of the LORD - Nebuchadnezzar's removl of gold and sacred vessels from Solomon’s temple symbolized total conquest, politically and spiritually, for as noted earlier, in the ancient world, taking temple items implied victory over that nation’s god. Nebuchadnezzar undoubtedly thought it was his power that conquered Judah but Da 1:2+ reminds us

The Lord gave Jehoiakim king of Judah into his (NEBUCHADNEZZAR'S) hand (yad = his power), along with some of the vessels of the house of God; and he brought them to the land of Shinar, to the house of his god, and he brought the vessels into the treasury of his god.

Once again we see the interplay of God's sovereignty and man's responsibility. And Pr 21:1 adds that "The king’s heart is like channels of water in the hand of the LORD; He turns it wherever He wishes."

And he made his kinsman Zedekiah king over Judah and Jerusalem - Zedekiah (Mattaniah) was Jehoiachin's uncle and again Nebuchadnezzar changes his name to underscore Judah was under his authority and contol of the puppet king.

QUESTION - Who was King Zedekiah in the Bible?

ANSWER - Zedekiah was the last king of Judah and was king when Jerusalem and the temple were destroyed by Babylon in 586 BC and the majority of the people were carried into exile. The story of Zedekiah is told in 2 Kings 24–25, 2 Chronicles 36, and the book of Jeremiah.

Zedekiah’s original name was Mattaniah. He was the son of King Josiah and the brother of King Jehoahaz and King Jehoiakim. Zedekiah would not normally have been included in the line to the throne, but the kings preceding him made bad decisions, both spiritually and politically, and were removed in succession. Jehoahaz, son of Josiah, ruled for 3 months and “did evil in the sight of the Lord,” and Pharaoh Necho took him to Egypt in exile (2 Kings 23:31–33). Necho put his brother Jehoiakim in his place.

Jehoiakim ruled for 11 years. During his reign, Nebuchadnezzar king of Babylon invaded. Jehoiakim swore allegiance to him and continued as a vassal king. He also did evil in the Lord’s sight (by not removing all of the idols from the land) and then rebelled against Nebuchadnezzar. Upon his death, his son Jehoiachin succeeded him (2 Kings 24:1–7).

Jehoiachin continued his father’s evil ways. He reigned for 3 months and then was removed from the throne by Nebuchadnezzar. At this point Mattaniah, son of Josiah, was put on the throne by Nebuchadnezzar to rule as a vassal king. Nebuchadnezzar changed his name to Zedekiah (2 Kings 24:8–17).

Zedekiah was 21 years old when he became king, meaning he would have only been about 10 when his father, Josiah, died and his brother Jehoahaz became king. Zedekiah ruled for 11 years but continued on all the evil of his brothers and nephew Jehoiachin (2 Kings 24: 18–20). In his ninth year on the throne, Zedekiah rebelled against Nebuchadnezzar, and, as a result, Nebuchadnezzar laid siege to Jerusalem. Zedekiah was confident of Egypt’s help, which never materialized. In the eleventh year of Zedekiah’s reign, the city fell to Babylon.

Second Kings gives the basic historical outline, which is supplemented in 2 Chronicles 36. Jeremiah fills in much of the behind-the-scenes information and the spiritual component. In Jeremiah 21, during the siege of Jerusalem, Zedekiah asks Jeremiah to intercede to the Lord so that perhaps the Lord would deliver Judah. Jeremiah returns God’s answer: He has irrevocably handed Judah over to judgment, first by plague, and those who escape that will fall to the Babylonians. The only hope that any of the people have is to surrender to the Babylonians. “Whoever stays in this city will die by the sword, famine or plague. But whoever goes out and surrenders to the Babylonians who are besieging you will live; they will escape with their lives” (verse 9).

Zedekiah heard God’s definitive answer, but he did not like it. False prophets contradicted Jeremiah and preached a more favorable message (Jeremiah 23), but God reiterated His message to Jeremiah (chapters 24–25). There is a “showdown” in Jeremiah 27–28. Jeremiah comes to the king wearing a yoke around his neck as a visual of what will happen to the people—they will be taken to Babylon as exiles in bondage. The (false) prophet Hananiah took the yoke from Jeremiah and broke it, saying, “This is what the LORD says: ‘In the same way I will break the yoke of Nebuchadnezzar king of Babylon off the neck of all the nations within two years’” (Jeremiah 28:11). The Lord then tells Jeremiah to pronounce judgment on Hananiah and tell him that, before the end of the year, he will be dead. Demonstrating the legitimacy of Jeremiah as a prophet and the truth of his prophecies, Hananiah died “in the seventh month of that same year” (verse 17).

Jeremiah sends a letter to those already in exile in Babylon telling them not to trust prophets who foretell a speedy return. He tells them to settle in, build houses and gardens, have children, and seek the prosperity of Babylon, for they will be there for a long time (he specifies 70 years, Jeremiah 29:10). However, they are promised that God will restore Judah to the land, but only in His time (Jeremiah 29–31).

In chapter 32, King Zedekiah confines Jeremiah to the courtyard of the guard in the palace (verse 2), but Jeremiah does not compromise his message.

In chapter 34, Jeremiah assures Zedekiah that he (Zedekiah) will die peacefully in Babylon, but that the city of Jerusalem will not escape. At some time in his reign, Zedekiah freed all the slaves that should have been freed every seven years, a command of the Law that had been neglected for many years. However, Zedekiah then reversed his decision and allowed the freed slaves to be enslaved again. Jeremiah delivers this message to the king: “Therefore this is what the LORD says: You have not obeyed me; you have not proclaimed freedom to your own people. So I now proclaim ‘freedom’ for you, declares the LORD—‘freedom’ to fall by the sword, plague and famine. I will make you abhorrent to all the kingdoms of the earth. . . . I will deliver Zedekiah king of Judah and his officials into the hands of their enemies who want to kill them, to the army of the king of Babylon, which has withdrawn from you. I am going to give the order, declares the LORD, and I will bring them back to this city. They will fight against it, take it and burn it down. And I will lay waste the towns of Judah so no one can live there” (verses 17, 21–22).

Finally, during the siege, Zedekiah fled the city by night but was captured. Zedekiah’s sons were killed before him, and then he was blinded and taken to Babylon in chains (Jeremiah 52, see also 2 Kings 25 and 2 Chronicles 36). Then the Babylonians broke down the walls of Jerusalem, burned the temple, and took the temple articles to Babylon with them. Zedekiah died in Babylon years later. No doubt it was a peaceful death as the Lord had promised, but what awful memories he must have endured in the meantime!

Zedekiah had been presented with a tremendous opportunity. Although he missed the throne three times when two of his brothers and then his nephew were crowned, he finally received stewardship of the kingdom. Zedekiah had the benefit of seeing firsthand the mistakes of his brothers and nephew, and he also had direct messages from God through Jeremiah. Yet he would not submit to the Lord. As a result, Zedekiah lost his sons, his sight, his freedom, and his throne. Through it all God was faithful to do what He promised. He carried out the judgment He had declared, but He also brought about the restoration. Seventy years later, Cyrus, king of Persia (successor to the Babylonian Empire), declared that all of the Jewish exiles who wanted to return to Jerusalem might do so, and they could take with them all the implements of the temple (Ezra 1). GotQuestions.org

2 Chronicles 36:11 Zedekiah was twenty-one years old when he became king, and he reigned eleven years in Jerusalem.

Zedekiah was twenty-one years old: 2Ki 24:18-20 Jer 52:1-3

Related Passages:

2 Kings 24:18-20+ Zedekiah was twenty-one years old when he became king, and he reigned eleven years in Jerusalem; and his mother’s name was Hamutal the daughter of Jeremiah of Libnah. 19 He did evil in the sight of the LORD, according to all that Jehoiakim had done. 20 For through the anger of the LORD this came about in Jerusalem and Judah until He cast them out from His presence. And Zedekiah rebelled against the king of Babylon.

Jeremiah 52:1-3 Zedekiah was twenty-one years old when he became king, and he reigned eleven years in Jerusalem; and his mother’s name was Hamutal the daughter of Jeremiah of Libnah. 2 He did evil in the sight of the LORD like all that Jehoiakim had done. 3 For through the anger of the LORD this came about in Jerusalem and Judah until He cast them out from His presence. And Zedekiah rebelled against the king of Babylon.

JUDAH'S LAST KING
BEFORE FINAL EXILE

Zedekiah was twenty-one years old when he became king, and he reigned eleven years in Jerusalem (from 597-586 BC) - 2 Kings 24:17 says Zedekiah was originally named Mattaniah. Zedekiah means "The Lord is Righteous" which is a bit of bitter irony as the righteous judgment of Yahweh would soon be seen against Judah. This king hardly lived up to his great name as he rebelled against Nebuchadnezzar who actually gave him that name!

Matthew Henry Notes: 2Ch 36:11-21

SUMMARY - This passage summarizes the fall of Judah and Jerusalem as the direct result of persistent sin and covenant unfaithfulness. King Zedekiah’s personal rebellion—refusing to humble himself before God’s word through Jeremiah (2 Chronicles 36:12) and breaking his oath to the king of Babylon (Ezekiel 17:18)—accelerated the nation’s downfall. More broadly, the people, including the priests, were deeply corrupted by idolatry (2 Chronicles 36:14), and they compounded their guilt by mocking, rejecting, and persecuting God’s prophets, despite His persistent compassion in sending them warnings (2 Chronicles 36:15–16; Matthew 23:34–37).

As a result, divine judgment fell without remedy. The Chaldeans destroyed Jerusalem—slaughtering many, desecrating the temple, carrying off its treasures, burning the city, and taking the survivors into exile in Babylon (2 Chronicles 36:17–20). The land itself was left desolate, fulfilling God’s warnings that it would enjoy its missed Sabbaths (Leviticus 26:34; 2 Chronicles 36:21). Yet even in judgment there was a hint of hope: the land lay empty, as if awaiting the eventual return of the people, showing that God’s covenant purposes, though disciplined, were not ultimately abandoned.

We have here an account of the destruction of the kingdom of Judah and the city of Jerusalem by the Chaldeans. Abraham, God's friend, was called out of that country, from Ur of the Chaldees, when God took him into covenant and communion with himself; and now his degenerate seed were carried into that country again, to signify that they had forfeited all that kindness wherewith they had been regarded for the father's sake, and the benefit of that covenant into which he was called; all was now undone again. Here we have,

I. The sins that brought this desolation.

1. Zedekiah, the king in whose days it came, brought it upon himself by his own folly; for he conducted himself very ill both towards God and towards the king of Babylon.

(1.) If he had but made God his friend, that would have prevented the ruin. Jeremiah brought him messages from God, which, if he had given due regard to them, might have secured a lengthening of his tranquillity; but it is here charged upon him that he humbled not himself before Jeremiah, 2Ch 36:12. It was expected that this mighty prince, high as he was, should humble himself before a poor prophet, when he spoke from the mouth of the Lord, should submit to his admonitions and be amended by them, to his counsels and be ruled by them, should lay himself under the commanding power of the word of God in his mouth; and, because he would not thus make himself a servant to God, he was made a slave to his enemies. God will find some way or other to humble those that will not humble themselves. Jeremiah, as a prophet, was set over the nations and kingdoms (Jer. 1:10), and, as mean a figure as he made, whoever would not humble themselves before him found that it was at their peril.

(2.) If he had but been true to his covenant with the king of Babylon, that would have prevented his ruin; but he rebelled against him, though he had sworn to be his faithful tributary, and perfidiously violated his engagements to him, 2Ch 36:13. It was this that provoked the king of Babylon to deal so severely with him as he did. All nations looked upon an oath as a sacred thing, and on those that durst break through the obligations of it as the worst of men, abandoned of God and to be abhorred by all mankind. If therefore Zedekiah falsify his oath, when, lo, he has given his hand, he shall not escape, Eze. 17:18. Though Nebuchadnezzar was a heathen, an enemy, yet if, having sworn to him, he be false to him, he shall know there is a God to whom vengeance belongs. The thing that ruined Zedekiah was not only that he turned not to the Lord God of Israel, but that he stiffened his neck and hardened his heart from turning to him, that is, he as obstinately resolved not to return to him, would not lay his neck under God's yoke nor his heart under the impressions of his word, and so, in effect, he would not be healed, he would not live.

2. The great sin that brought this destruction was idolatry. The priests and people went after the abominations of the heathen, forsook the pure worship of God for the lewd and filthy rites of the Pagan superstition, and so polluted the house of the Lord, 2Ch 36:14. The priests, the chief of the priests, who should have opposed idolatry, were ring-leaders in it. That place is not far from ruin in which religion is already ruined.

3. The great aggravation of their sin, and that which filled the measure of it, was the abuse they gave to God's prophets, who were sent to call them to repentance, 2Ch 36:15, 16. Here we have,

(1.) God's tender compassion towards them in sending prophets to them. Because he was the God of their fathers, in covenant with them, and whom they worshipped (though this degenerate race forsook him), therefore he sent to them by his messengers, to convince them of their sin and warn them of the ruin they would bring upon themselves by it, rising up betimes and sending, which denotes not only that he did it with the greatest care and concern imaginable, as men rise betimes to set their servants to work when their heart is upon their business, but that, upon their first deviation from God to idols, if they took but one step that way, God immediately sent to them by his messengers to reprove them for it. He gave them early timely notice both of their duty and danger. Let this quicken us to seek God early, that he rises betimes to send to us. The prophets that were sent rose betimes to speak to them, were diligent and faithful in their office, lost no time, slipped no opportunity of dealing with them; and therefore God is said to rise betimes. The more pains ministers take in their work the more will the people have to answer for if it be all in vain. The reason given why God by his prophets did thus strive with them is because he had compassion on his people and on his dwelling-lace, and would by these means have prevented their ruin. Note, The methods God takes to reclaim sinners by his word, by ministers, by conscience, by providences, are all instances of his compassion towards them and his unwillingness that any should perish.

(2.) Their base and disingenuous carriage towards God (2Ch 36:16): They mocked the messengers of God (which was a high affront to him that sent them), despised his word in their mouths, and not only so, but misused the prophets, treating them as their enemies. The ill usage they gave Jeremiah who lived at this time, and which we read much of in the book of his prophecy, is an instance of this. This was an evidence of an implacable enmity to God, and an invincible resolution to go on in their sins. This brought wrath upon them without remedy, for it was sinning against the remedy. Nothing is more provoking to God than abuses given to his faithful ministers; for what is done against them he takes as done against himself. Saul, Saul, why persecutest thou me? Persecution was the sin that brought upon Jerusalem its final destruction by the Romans. See Mt. 23:34-37. Those that mock at God's faithful ministers, and do all they can to render them despicable or odious, that vex and misuse them, to discourage them and to keep others from hearkening to them, should be reminded that a wrong done to an ambassador is construed as done to the prince that sends him, and that the day is coming when they will find it would have been better for them if they had been thrown into the sea with a mill-stone about their necks; for hell is deeper and more dreadful.

II. The desolation itself, and some few of the particular so fit, which we had more largely 2 Ki. 25

1 Multitudes were put to the sword, even in the house of their sanctuary (2Ch 36:17), whither they fled for refuge, hoping that the holiness of the place would be their protection. But how could they expect to find it so when they themselves had polluted it with their abominations? 2Ch 36:14. Those that cast off the dominion of their religion forfeit all the benefit and comfort of it. The Chaldeans not only paid no reverence to the sanctuary, but showed no natural pity either to the tender sex or to venerable age. They forsook God, who had compassion on them (2Ch 36:15), and would have none of him; justly therefore are they given up into the hands of cruel men, for they had no compassion on young man or maiden.

2. All the remaining vessels of the temple, great and small, and all the treasures, sacred and secular, the treasures of God's house and of the king and his princes, were seized, and brought to Babylon, 2Ch 36:18.

3. The temple was burnt, the walls of Jerusalem were demolished, the houses (called here the palaces, as Ps. 48:3, so stately, rich, and sumptuous were they) laid in ashes, and all the furniture, called here the goodly vessels thereof, destroyed, 2Ch 36: 19. Let us see where what woeful havock sin makes, and, as we value the comfort and continuance of our estates, keep that worm from the root of them.

4. The remainder of the people that escaped the sword were carried captives to Babylon (2Ch 36:20), impoverished, enslaved, insulted, and exposed to all the miseries, not only of a strange and barbarous land, but of an enemy's land, where those that hated them bore rule over them. They were servants to those monarchs, and no doubt were ruled with rigour so long as that monarchy lasted. Now they sat down by the rivers of Babylon, with the streams of which they mingled their tears, Ps. 137:1. And though there, it should seem, they were cured of idolatry, yet, as appears by the prophet Ezekiel, they were not cured of mocking the prophets.

5. The land lay desolate while they were captives in Babylon, 2Ch 36:21. That fruitful land, the glory of all lands, was now turned into a desert, not tilled, nor husbanded. The pastures were not clothed as they used to be with flocks, nor the valleys with corn, but all lay neglected. Now this may be considered,

(1.) As the just punishment of their former abuse of it. They had served Baal with its fruits; cursed therefore is the ground for their sakes. Now the land enjoyed her sabbaths; (2Ch 36:21), as God had threatened by Moses, Lev. 26:34, and the reason there given (2Ch 36:35) is, "Because it did not rest on your sabbaths; you profaned the sabbath-day, did not observe the sabbatical year.'' They many a time ploughed and sowed their land in the seventh year, when it should have rested, and now it lay unploughed and unsown for ten times seven years. Note, God will be no loser in his glory at last by the disobedience of men: if the tribute be not paid, he will distrain and recover it, as he speaks, Hos. 2:9. If they would not let the land rest, God would make it rest whether they would or no. Some think they had neglected the observance of seventy sabbatical years in all, and just so many, by way of reprisal, the land now enjoyed; or, if those that had been neglected were fewer, it was fit that the law should be satisfied with interest. We find that one of the quarrels God had with them at this time was for not observing another law which related to the seventh year, and that was the release of servants; see Jer. 34:13, etc.

(2.) Yet we may consider it as giving some encouragement to their hopes that they should, in due time, return to it again. Had others come and taken possession of it, they might have despaired of ever recovering it; but, while it lay desolate, it did, as it were, lie waiting for them again, and refuse to acknowledge any other owners.

It's A Long Story

He who is often rebuked, and hardens his neck, will suddenly be destroyed. — Proverbs 29:1

Today's Scripture: 2 Chronicles 36:11-17

In August 1989, a major fire broke out under an elevated section of New Jersey’s Interstate 78. The intense heat buckled parts of the highway and forced the closing of the East Coast artery. The governor said it was the worst transportation crisis in years.

An investigation brought to light a longstanding problem. It revealed that the fire broke out in a dump site in which construction debris had been collecting for many years. The owners of the site had been convicted of a multimillion dollar conspiracy to allow the illegal dumping of construction debris. But appeals in federal and state courts frustrated New Jersey’s efforts to clean up the area. Not until the day after the fire did a state appeals court finally order the operator of the dump to stop accepting trash and begin clearing the site.

That fire tells a basic story of life. Most of our problems don’t just happen. They are the result of a long series of bad decisions. Second Chronicles 36 illustrates this and reminds us that God will not allow His children to continue in sin. Even though He is longsuffering, His patience has a limit. If we don’t correct the problem ourselves, we can be sure that He will discipline us.

Let’s clean up the trash in our lives today. By: Mart DeHaan (Reprinted by permission from Our Daily Bread Ministries. Please do not repost the full devotional without their permission.)

Lord, help me see my hidden sin,
Those secret wrongs that lurk within;
I would confess them all to Thee-
Transparent I would always be.
—D. De Haan

The most deadly sins do not leap upon us, they creep up on us.

2 Chronicles 36:12 He did evil in the sight of the LORD his God; he did not humble himself before Jeremiah the prophet who spoke for the LORD.

he did not humble himself: 2Ch 32:26 33:12,19,23 Ex 10:3 Da 5:22,23 Jas 4:10 1Pe 5:6
before Jeremiah: Jer 21:1-10 27:12-22 28:1-17 34:2-22 37:2-21 38:14-28
the prophet who spoke for the LORD: 2Ch 35:22

Related Passages:

2 Kings 24:19 He did evil in the sight of the LORD, according to all that Jehoiakim had done.

Jeremiah 38:17-18 (YAHWEH'S WARNING THRU JEREMIAH) Then Jeremiah said to Zedekiah, “Thus says the LORD God of hosts, the God of Israel, ‘If you will indeed go out to the officers of the king of Babylon, then you will live, this city will not be burned with fire, and you and your household will survive. 18 ‘But if you will not go out to the officers of the king of Babylon, then this city will be given over to the hand of the Chaldeans; and they will burn it with fire, and you yourself will not escape from their hand.’”

ZEDEKIAH REFUSED TO
HUMBLE HIMSELF

He did evil in the sight of the LORD his God - Did evil does not mean he merely to make mistakes, but that the general direction of his life was in active rebellion against Yahweh. 2 Kings 24:19

he did not humble himself before Jeremiah the prophet who spoke for the LORD - This passage explains how Zedekiah's evil showed itself. Yahweh had graciously sent Jeremiah as His mouthpiece (Jer 1:9), bringing clear warnings and a path to preservation (Jer 38:17–18). To humble himself would have meant bowing to God’s word, repenting, submitting, and obeying even when it was difficult. Instead, Zedekiah resisted. His refusal was not merely rejection of a man, but rejection of God speaking through that man (Luke 10:16). The heart of Zedekiah's problem was the pride problem in his heart!

Bob Utley points out that In 2 Chronicles there are two VERBS that reveal the hearts of the kings - (1) humble (see 2 Chr. 7:14; 12:6,7) and (2) seek (see 2Ch 7:14; 15:4,15) This last series of kings did neither, even though YHWH addressed them through his prophet Jeremiah. They were exactly opposite to Hezekiah (cf. 2 Chr. 32:26; 33:12,23) and Josiah (cf. 2 Chr. 34:27).

2 Chronicles 36:13 He also rebelled against King Nebuchadnezzar who had made him swear allegiance by God. But he stiffened his neck and hardened his heart against turning to the LORD God of Israel.

rebelled: 2Ki 24:20 Jer 52:2,3 Eze 17:11-20
who had: Jos 9:15,19,20 2Sa 21:2
stiffened: 2Ki 17:4 Ne 9:16,17 Isa 48:4
hardened: Ex 8:15,32 9:17 Ne 9:29 Ro 2:4,5 Heb 3:8,13

Related Passages:

2 Kings 25:7 They slaughtered the sons of Zedekiah before his eyes, then put out the eyes of Zedekiah and bound him with bronze fetters and brought him to Babylon.

Proverbs 29:1 A man who hardens his neck after much reproof Will suddenly be broken beyond remedy.

ZEDEKIAH'S FOOLISH REBELLION
AGAINST NEBUCHADNEZZAR

He also rebelled against King Nebuchadnezzar who had made him swear allegiance by God. Zedekiah’s rebellion was not merely political, but was a direct violation of a sacred oath he had made. Zedekiah had sworn loyalty in Yahweh's Name, making his promise binding before the LORD (cf Ezek 17:13–19). To break that oath was to profane Yahweh's Name and act treacherously. Scripture treats such covenant-breaking seriously Ezekiel recording “If he despises the oath… he shall not escape” (Ezek 17:18). Ultimately Zedekiah's rebellion against Nebuchadnezzar was tantamount to rebellion against God, Who had ordained Babylon’s rule as discipline for Judah (Jer 27:6–8).

But he stiffened his neck (became stubborn, obstinate) - This is a vivid Hebrew expression describing stubborn resistance, like an ox refusing the yoke. Instead of submitting to God’s discipline, Zedekiah resisted it. This same phrase is used of Israel’s long history of rebellion (2Ki 17:14).

And hardened his heart - This picture describes Zedekiah's inward spiritual condition. His refusal was not due to ignorance but willful resistance. He became increasingly insensitive to God’s warnings (Heb 3:13+). A hardened heart rejects correction even when truth is clearly stated as it was by Jeremiah (Jer 38:17-18 )

Against turning to the LORD God of Israel - Turning is a metaphor for repenting. God had provided a way of mercy—through Jeremiah, Zedekiah could have lived if he surrendered and trusted God’s word (Jeremiah 38:17–18). But he refused to turn (repent), which is the fundamental requirement for restoration (Isaiah 55:7).

August Konkel: The offense of maal a favorite word of the Chronicler, is oath violation or a violation of the sacred space of the temple (2Ch 26:16-18). These violations are equivalent because both are directly offenses against God. Zedekiah’s refusal to submit to Babylonian rule led him to oath violation and brought all of the people to increasing their unfaithfulness. Destruction and exile on a national scale follow in the wake of the maal of oath violation (Lev 26:14-17). On this basis, Ezekiel can pronounce exile for the entire nation (Ezek 17:19-21). The Chronicler’s view is that maal trespasses on the divine realm by breaking the covenant oath. It is a lethal sin that destroys both the offender and his community.

J.A. Thompson: The oath of allegiance that he swore to Nebuchadnezzar in the name of his God was normal in political treaties, but his breaking of the oath only serves to reinforce the portrait of him as an apostate (cf. Ezek 17:11-21). Not only did Zedekiah display disloyal and unfaithful attitudes and responses, but all the leaders of the priests and the people behaved in the same way (2Ch 36:14). In Zedekiah the people had the kind of king they deserved.

2 Chronicles 36:14 Furthermore, all the officials of the priests and the people were very unfaithful following all the abominations of the nations; and they defiled the house of the LORD which He had sanctified in Jerusalem.

EXB Also, all the ·leaders [officials] of the priests and the people of Judah became more ·wicked [unfaithful], following the ·evil example [detestable/abominable practices] of the other nations. The Lord had ·made holy [consecrated; sanctified] the ·Temple [^Lhouse] in Jerusalem, but the leaders ·made it unholy [defiled/polluted it].

MSG The evil mindset spread to the leaders and priests and filtered down to the people—it kicked off an epidemic of evil, repeating the abominations of the pagans and polluting The Temple of God so recently consecrated in Jerusalem.

all the chief: 2Ki 16:10-16 Ezr 9:7 Jer 5:5 37:13-15 38:4 Eze 22:6,26-28 Da 9:6,8 Mic 3:1-4,9-11 7:2 Zep 3:3,4
very much: 2Ch 28:3 33:9
polluted: 2Ch 33:4-7 Eze 8:5-16

Related Passages:

Jeremiah 7:30 “For the sons of Judah have done that which is evil in My sight,” declares the LORD, “they have set their detestable things in the house which is called by My name, to defile it.

2 Kings 22:17 “Because they have forsaken Me and have burned incense to other gods that they might provoke Me to anger with all the work of their hands, therefore My wrath burns against this place, and it shall not be quenched.”’

2 Chronicles 7:16 “For now I have chosen and consecrated this house that My name may be there forever, and My eyes and My heart will be there perpetually.

LIKE KING
LIKE OFFICIALS

Furthermore (“moreover” in some translations) functions as a transition that intensifies the indictment against Judah. This signals that Zedekiah's sin just described did not occur in a vaccum but spread like a virus to those under Zedekiah, Zedekiah's personal evil becoming systemic evil in Judah.

All the officials of the priests (maal) - All signifies the pervasive nature of their sin which even infected those responsible to guard holiness and teach truth (Malachi 2:7). And the people indicates the corruption spread like gangrene throughout the entire nation. And note that they were not just "unfaithful" but VERY unfaithful (maal) which means this was not an occasional lapse but habitual spiritual treason against Yahweh.

Following all the abominations (toebah; LXX - bdelugma = generally what is extremely abhorred and detestable) of the nations - Following speaks of imitation and pursuit of evil pagan practices. This indicates that the people who had been called out to be holy unto the LORD (Ex 19:5-6) and had a clear revelation of Yahweh's will (in His Word) had adopted the sinful practices of the pagans who did not know God and who had been cast out of the Promised Land. The result was that they became indistinguishable from those nations God had previously judged (cf just like the Northern Kingdom - 2Ki 17:7,8). These abominations (toebah; LXX - bdelugma) refer to idols and idolatry and their associated depraved practices (especially unspeakable immorality) (cf Dt. 18:9; 1Ki 14:24; 2Ki 16:3; 21:2; 2Ch 33:2; 36:14; Ezek. 8:10-16. See list in Dt. 18:9-13,14)

And they defiled (tame; LXX - miaino - see below) the house of the LORD which He had sanctified (set apart for God's use) in Jerusalem - To defile means to pollute, profane, or make unclean what is holy which they did through idolatry (Jer 7:30), pagan worship practices (2Ki 22:17), and moral corruption of priests and people (Ezek 22:26). In short, the temple, meant for pure worship of Yahweh, became a place of false worship and spiritual corruption. They polluted the place where God dwelt on earth making it unclean. God Himself had chosen Jerusalem and aet apart the temple (2Ch 7:16)

🙏 THOUGHT - Lest we miss the application to us under the New Covenant, we need to remember that the Temple pointed forward to a greater truth as Paul asked “Do you not know that you are a temple of God?” (1Co 3:16–17+). And so just as the temple in the OT could be defiled by idolatry and immorality, so too can we defile His Temple, our body. Given that one way this is done today is through immorality Paul commands us "Flee (present imperative see our need to depend on the Holy Spirit to obey = calls for continually fleeing because it will continually seek to seduce us in our amoral world!) immorality. Every other sin that a man commits is outside the body, but the immoral man sins against his own body. 19 Or do you not know that your body is a temple of the Holy Spirit who is in you, whom you have from God, and that you are not your own? 20 For you have been bought with a price: therefore glorify (aorist imperative see our need to depend on the Holy Spirit to obey) God in your body." (1Co 6:18-20+)

Charles Ryrie - 2Ch 36:14-21 Two reasons are given here for the Babylonian Captivity: continued idolatry, and failure to give the land 70 sabbatical years of rest. See note on Lev. 25:2-7. For the completion of the 70 years of captivity, see note on Ezra 3:8.

Believer's Study Bible - In keeping with his purpose, the chronicler provides the reason for the Babylonian captivity: it resulted from the apostasy, idolatry, and arrogance of the people when they were confronted by God's messengers (cf. Jer. 25:11, 12).

Frederick Mabie: Sadly, the depth of unfaithfulness is not limited to the ungodly reign of Zedekiah (cf. 2Ch 36:12-13) but is likewise seen in the hearts of both people and priests. The inclusion of priestly leaders is especially egregious, since a key covenantal responsibility of priests was to “teach the Israelites all the decrees the Lord has given them” (Lev 10:11; cf. Dt 33:8-11). This dereliction of duty on the part of priests is also an issue during the Chronicler’s own time, as reflected in the divine message against priests delivered via the postexilic prophet Malachi (2:1-9). (See 1 and 2 Chronicles)

Iain Duguid: From Nebuchadnezzar’s perspective, it was Zedekiah’s rebellion that led to the final attack when Jerusalem was sacked, the temple destroyed, and kingship in Jerusalem brought to an end. For the biblical writers, however, the reason was the Lord’s “wrath” because of the persistent rejection of his word. Kings simply states this fact (2 Kings 24:20), but Chronicles expands on the rejection (2 Chron. 36:12–16).

Unfaithful (treachery) (04604) maal from the verb maal = to act unfaithfully or treacherously, to violate a legal obligation) is a masculine noun which refers to an unfaithful (not adhering to vows, allegiance, or duty) act, a violation of allegiance (the fidelity owed by a subject to his or her Sovereign God) or of faith and confidence. Most uses of maal reflect violations are against Jehovah (exception = Job 21:34). The NAS translates maal as falsehood (1), treachery (2), trespass (1), trespass* (1), unfaithful (3), unfaithful act (4), unfaithful deeds (1), unfaithfully (6), unfaithfulness (6), very unfaithful (1). Treachery is that which is untrue to what should command one’s fidelity or allegiance (in this case fidelity to God alone). Furthermore, treachery implies a readiness to betray trust or confidence. Webster's 1828 edition adds "The man who betrays his country in any manner, violates his allegiance, arid is guilty of treachery. This is treason. The man who violates his faith pledged to his friend, or betrays a trust in which a promise of fidelity is implied, is guilty of treachery. The disclosure of a secret committed to one in confidence, is treachery. This is perfidy."

Maal - 26v - Lev. 5:15; Lev. 6:2; Num. 5:6; Num. 5:12; Num. 5:27; Num. 31:16; Jos. 7:1; Jos. 22:16; Jos. 22:20; Jos. 22:22; Jos. 22:31; 1 Chr. 9:1; 1 Chr. 10:13; 2 Chr. 28:19; 2 Chr. 29:19; 2 Chr. 33:19; 2 Chr. 36:14; Ezr. 9:2; Ezr. 9:4; Ezr. 10:6; Job 21:34; Ezek. 15:8; Ezek. 17:20; Ezek. 18:24; Ezek. 39:26; Dan. 9:7

Defiled (make unclean) (02930) tame means to become unclean or make unclean. To become ceremonially unclean. To defile oneself (Hos 5:3, 6:10, Ezek 20:30). A wife defiles herself by adultery (Nu 5:13, Jer 2:23 = speaks of Israel as God's wife who had defiled herself by her spiritual adultery with idols!, Ezek 23:13 = refers to Judah and in context to the 10 Northern tribes - both had defiled themselves). To defile (violate) a girl (Ge 34:5), a woman (Ezek 18:6)

The Septuagint (Lxx) translates tame in Lev 11:24, 43, 44 with the verb miaino, means literally to dye with another color. As used in the NT figuratively miaino describes a mind and conscience that is morally contaminated, corrupted, tainted, tinged and polluted (Titus 1:15+ = "defiled and unbelieving"). In a ceremonial or cultic sense miaino means to defile, profane, desecrate, make unclean or to become unacceptable. To defile something is to sully (damage the purity or integrity of), mar (impair the appearance of; disfigure) or spoil it. Jude uses miaino in a physical and a moral sense of the one's flesh defiled by licentiousness and so to corrupt morally. (Jude 1:8+)

TAME - KINGS AND CHRONICLES - 2 Ki. 23:8; 2 Ki. 23:10; 2 Ki. 23:13; 2 Ki. 23:16; 2 Chr. 36:14

2 Chronicles 36:15 The LORD, the God of their fathers, sent word to them again and again by His messengers, because He had compassion on His people and on His dwelling place;

The LORD, the God of their fathers: 2Ch 24:18-21 33:10 2Ki 17:13 Jer 25:3,4 26:5 35:15 44:4,5
his messengers: Heb. the hand of his messengers
because. Judges 10:16 2Ki 13:23 Ho 11:8 Lu 19:41-44

Related Passages:

2 Kings 17:13+ Yet the LORD warned Israel and Judah through all His prophets and every seer, saying, “Turn from your evil ways and keep My commandments, My statutes according to all the law which I commanded your fathers, and which I sent to you through My servants the prophets.”

MANY PROPHETS SENT REFLECTING
GOD'S GREAT COMPASSION

The LORD, the God of their fathers - This title emphasizes covenant faithfulness as Yahweh is His personal, covenant name and God of their fathers speaks of the God of the patriarchs Abraham, Isaac, and Jacob (Ex 3:6) with whom He entered into covenant. The point is that God was not acting suddenly or unfairly, but He was the same faithful God Who had long dealt with His people.

Sent word to them again and again by His messengers - Hebrew literally reads "Heb "and the LORD God of their fathers sent against them by the hand of his messengers, getting up early and sending." He was not silent in their persistent sinning but communicated clearly and repeatedly through warnings and calls to repentance. Even in these terminal days through Jeremiah, God was still calling “Turn now everyone from his evil way." (Jer 25:5) The point is that divine judgment was preceded by divine revelation making the people fully accountable for their sinful actions.

Again and again means early and often, persistently, tirelessly! Again and again, implies that they were rejected over and over! Yahweh did not warn just once, but repeatedly reached out over many years. Jeremiah 7:25 says “Since the day that your fathers came out of the land of Egypt until this day, I have sent you all My servants the prophets, daily rising early and sending them." Again and again shows us God's amazing patience and long-suffering mercy.

By His messengers refers of course to the prophets (2Ki 17:13+), such as Jeremiah, Ezekiel, Zephaniah, Uriah, and probably other unnamed men who were the authorized representatives of God who confronted sin, called for repentance and warn of coming judgment.

Because (term of explanation) gives the reason behind God’s repeated warnings—His heart was moved with deep compassion, not merely judicial duty.

He had compassion (pity - chamal) on His people and on His dwelling place - The upshot is that God’s judgment is never impulsive but is preceded by persistent mercy and offerings of grace.

Compassion speaks of God's deep mercy, tender love, and heartfelt concern. It conveys the sense of being moved inwardly over someone’s condition with a desire to spare, restore, and heal. Psalm 145:8 says “The LORD is gracious and compassionate, slow to anger and great in lovingkindness”. The point is that His warnings were not harsh or cold, but they flowed from a heart that cared deeply for His erring people, which He still calls "His people!". One thinks of Hosea 11:8 which describes Yahweh's heart "How can I give you up, O Ephraim? How can I surrender you, O Israel? How can I make you like Admah? How can I treat you like Zeboiim? My heart is turned over within Me, All My compassions are kindled." God’s covenant love does not easily let go and so He warns because He desires their repentance, not their destruction. In short God warns because He loves, even as He says in the New Testament "Those whom I love, I reprove and discipline; therefore be zealous and repent." (Rev 3:19+)

🙏 THOUGHT - Today in His great compassion, He sends "word" to us via His Spirit filled, Word centered preachers and His pure Word. Are you listening? If you are ensnared by some form of idolatry then you need to study what finally happened to Judah. (Read 1Co 10:6, 11+) God is very patient, but He does have limits, which only He knows. Confess and repent and experience forgiveness and cleansing from all unrighteousness (1Jn 1:9+).

Bob Utley - Judgment was the only way for YHWH to purify His people and restore His plan of revelation. (ED: After returning from exile, the Jews largely abandoned open, pagan idolatry (like Baal worship and carved images), but because they had a sin nature, they still struggled with other forms of sin, especially heart-level idolatry such as compromise, neglect of God, and religious hypocrisy.)

Raymond Dillard: The prophets and messengers spoken of in 2Ch 36:15–16 probably refer to more than those who were active only in the last decades before the exile; the author appears to be speaking of the entire prophetic succession, though this is not unambiguously clear. The role of the prophets in Chronicles is primarily that of guardians of the theocracy; they are the bearers of the word of God to kings, who are in turn blessed or judged within a short time in terms of their response. Here, however, the Chronicler describes the guilt of Israel as cumulative: rather than each generation or king experiencing weal or woe in terms of its own actions, there is a cumulative weight of guilt which ultimately irretrievably provokes the wrath of God and brings the great exile. (See 2 Chronicles, Volume 15)

F B Meyer - 2 Chronicles 36:15 Rising up betimes.

What a touching and graphic phrase! How did God yearn over that sinful and rebellious city! Sending His messengers, “rising up betimes, and sending” — like a man who has had a sleepless night of anxiety for his friend or child, and rises with the dawn to send a servant on a mission of inquiry, or a message of love. How eager God is for men’s salvation!

From God’s eagerness, may we not learn a lesson of anxiety for the souls of men? We do not long after them enough, or rise betimes to urge them to repent. Did we realize what heaven is, or hell, what men are missing or incurring, what our duty is, as saved ourselves, we should rise up betimes to seek their eternal interests.

But if God rises betimes to seek men, should they not do the same to seek Him? Think you not, that when Adam heard the voice of the Lord God walking in the garden at morning prime, he would be up and away to meet Him on the up land lawns of Paradise? Can we wonder that our Master would rise up a great while before day, to meet His Father on some unfrequented height? Let us not cling to beds of sloth when God is awaiting us; let us heed His loving remonstrances, that we may be saved in the overthrow of the world; and let us, like Lot, pass on the word to others enwrapt in fatal slumber around us, bidding them to escape to the mountains, before the sun rise on the earth, lest they be consumed.

It was the practice of Sir Henry Havelock, during his campaigns in India, always to have two hours for prayer and Bible study before the march. If the camp was struck at 6:00 A. M., he would rise at 4:00.

Don’t Touch the Fence!

The Lord . . . sent word to them . . . again and again, because he had pity on his people.

2 Chronicles 36:15

Today's Scripture & Insight: Jeremiah 18:1-12

As a young girl I went with my parents to visit my great-grandmother, who lived near a farm. Her yard was enclosed by an electric fence, which prevented cows from grazing on her grass. When I asked my parents if I could play outside, they consented, but explained that touching the fence would result in an electric shock.

Unfortunately I ignored their warning, put a finger to the barbed wire, and was zapped by an electrical current strong enough to teach a cow a lesson. I knew then that my parents had warned me because they loved me and didn’t want me to get hurt.

When God saw the ancient Israelites in Jerusalem crafting and worshiping idols, He “sent word to them . . . again and again, because he had pity on his people” (2 Chron. 36:15). God spoke through the prophet Jeremiah, but the people said, “We will continue with our own plans” (Jer. 18:12). Because of this, God allowed Nebuchadnezzar to destroy Jerusalem and capture most of its inhabitants.

Maybe God is warning you today about some sin in your life. If so, be encouraged. That is proof of His compassion for us (Heb. 12:5-6). He sees what’s ahead and wants us to avoid the problems that will come. By: Jennifer Benson Schuldt (Reprinted by permission from Our Daily Bread Ministries. Please do not repost the full devotional without their permission.)

Lord, give me the ability to hear not just Your words but also Your heart. Help me to learn from the mistakes of those whose stories You have given us. Help me to honor You with my life.

God’s warnings are to protect us, not to punish us.

2 Chronicles 36:16 but they continually mocked the messengers of God, despised His words and scoffed at His prophets, until the wrath of the LORD arose against His people, until there was no remedy.

mocked: 2Ch 30:10 Ps 35:16 Isa 28:22 Jer 5:12,13 20:7 Lu 18:32 22:63,64 Lu 23:11,36 Ac 2:13 17:32 Heb 11:36
despised: Pr 1:24-30 Lu 16:14 Ac 13:41 1Th 4:8
scoffed: Jer 32:3 38:6 Mt 5:12 21:33-41 Ac 7:52
the wrath: Ps 74:1 79:1-5
until: Pr 6:15 29:1

Related Passages:

Proverbs 29:1 A man who hardens his neck after much reproof Will suddenly be broken beyond remedy.

Jeremiah 7:26 “Yet they did not listen to Me or incline their ear, but stiffened their neck; they did more evil than their fathers.

Matthew 23:37 “Jerusalem, Jerusalem, who kills the prophets and stones those who are sent to her! How often I wanted to gather your children together, the way a hen gathers her chicks under her wings, and you were unwilling.

NO REMEDY FOR THOSE
DESPISING GOD'S WORD!

This has to be one of the saddest, most tragic passages in the entire Bible as it presents a sobering summary of Judah’s persistent rebellion and the inevitability of divine judgment.

But - Term of contrast. What is being contrasted? In the previous verse we see God's messengers brought God's Word and here we see the contrast in how they responded to God's Word.

They continually mocked the messengers (PROPHETS) of God - The coming judgment on Judah was not God's fault for He had repeatedly sent His prophets crying out with merciful ("mercy filled") warnings. Mocked is an ugly word! Mocked (la'ab used only here; LXX - mukterizo - strictly "turn up one's nose at") means to treat with contempt, to make a game of somebody, to not take seriously, to make fun of or to despise. Mocked means they did not hold back from treating God’s appointed spokesmen with contempt and ridicule, refusing to take them seriously. And this awful response was not occasional but continual, which led to progressive hardening of their hearts to God and His Word. They surely even mocked these words of Jeremiah who was in their midst...

“Since the day that your fathers came out of the land of Egypt until this day, I have sent you all My servants the prophets, daily rising early and sending them. 26 “Yet they did not listen to Me or incline their ear, but stiffened their neck; they did more evil than their fathers. (Jer 7:25–26)

Despised (bazah; LXX - exoudeneo - disdain, treat with contempt, consider of no account) His words - Rejecting (and despising) God's prophets was ultimately the same as rejecting God Himself, because the message was His Word. Despised indicates they regarded it as worthless or irrelevant, choosing their own way instead (cf. Pr 1:24–30).

And scoffed (LXX - empaizo - continually ridiculed, made fun of ) at His prophets - To scoff is stronger and implies open scorn and derision, and even hostility. They didn’t just ignore God’s truth, but mocked it publicly, often persecuting those who spoke it (cf. 2Ch 24:21+; Mt 23:37+).

They made a habit of rejecting
God's prophetic messengers

NET NOTE makes an excellent comment writing that "All three verbal forms ("mocked," "despised," and "ridiculed") are active participles in the Hebrew text, indicating continual or repeated action. They made a habit of rejecting God's prophetic messengers." (ED: And in the Septuagint all three verbs are in the present tense signifying continual action and in active voice signifying this was their volitional choice, a choice of their stubborn wills!)

Until is always an important time phrase to observe and interrogate. Here until marks a turning point. God’s patience is immense, but not endless. Until shows that everything before it, the mocking, despising, scoffing, all occurred over an extended period of time. Until is like a boundary or a line in the sand, a point where continued rebellion finally crosses over into irreversible judgment. God did not judge them immediately, but His wrath was like a "slow cooker," so to speak. There comes a moment when rejection becomes fixed hardness and divine opportunity gives way to divine accountability. In short in the present context Until highlights God’s patience and longsuffering in sending messengers “again and again” (2Ch 36:15), giving them repeated chances to repent. One is reminded of similar passages

Genesis 6:3 “Then the LORD said, “My Spirit shall not strive with man forever, because he also is flesh; nevertheless his days shall be one hundred and twenty years.”

2 Peter 3:9 “The Lord is not slow about His promise, as some count slowness, but is patient toward you, not wishing for any to perish but for all to come to repentance.

Proverbs 29:1 A man who hardens his neck after much reproof ("UNTIL") will suddenly be broken beyond remedy.

The wrath of the LORD After prolonged rejection, His righteous anger (not impulsive, but just and holy) rose in response to their persistent sin (cf. Ro 2:5). In Scripture, God’s wrath is His holy, settled opposition to sin (See this attribute of God - Wrath) God's wrath is not like human anger, which is often impulsive or sinful, but is righteous, just, and measured. God’s wrath arises because His "eyes are too pure to approve evil, and (He) can not look on wickedness with favor" (Hab 1:13). The only way to avoid God's wrath is to take refuge in Christ, which it appears very few of the people in Judah did. Paul explains in Romans 1:18 that “the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men who suppress the truth in unrighteousness." David writes “God is a righteous judge, and a God who has indignation every day.” (Psalm 7:11) The point is that Yahweh's wrath is not arbitrary but is a moral necessary, which flows from His holy nature.

Arose - This verb pictures a transition. For generations, God had been patient but over time, Israel's rejection hardened into permanent resistance. Thus arose indicates that His wrath moved from restraint to action. What had long been held back now stood up, so to speak, to execute judgment.

Against His people - This phrase is especially sobering emphasizing that God's wrath was directed not against the pagans, but against His chosen people. From this phrase we learn that God is not One to show partiality! (Acts 10:34+, Dt 10:17+, 2Ch 19:7+) The chosen people had received God’s perfect law (Dt 4:7–8), had experienced His presence in the temple (even seeing the Shekinah glory cloud!), been warned repeatedly by His servants the prophets. There are several takeaways -- their accountability was great (Amos 3:2, Lk 12:47,48+, cf Heb 10:28,29) and if they never came to a saving knowledge of Yahweh, their eternal judgment would be greater (Mt 11:21-24+). As Paul explained in Ro 2:11+ "For all who have sinned without the Law will also perish without the Law, and all who have sinned under the Law will be judged by the Law." Judgment corresponds to light received. Those closest to God are first in accountability (Jas 3:1+, 1Pe 4:17+). You can mark it down that Scripture consistently teaches that those who receive greater revelation, privilege, and opportunity from God are held to a higher standard of accountability, so that knowledge of His will, exposure to His truth, and nearness to His presence all increase responsibility and intensify judgment if rejected.

until - Here we encounter a "Double “Until” which intensified the finality of God's judgment. This repetition of until builds intensity. The first “until” signaled God’s patience ends and wrath rises while the second “until” indicates the condition has become irreversible (“no remedy”)

there was no remedy - This is the most tragic line. It means the nation had reached a point of irreversible judgment—not because God is unwilling to forgive, but because the people were no longer willing to repent. Every means of correction had been rejected. The “remedy” (healing, restoration) was refused so long that judgment became unavoidable (cf. Jeremiah 15:6; Proverbs 29:1). This passage gives us several takeaways - God’s wrath is patiently delayed, not quickly triggered. Persistent rejection of truth leads to a point of no return. Divine judgment is both just and inevitable when repentance is refused.

IN SUMMARY - The wrath of the LORD arose against His people” describes the moment when God’s long-suffering patience gave way to righteous judgment after repeated rejection of His Word; His holy opposition to sin, long restrained by mercy, now moved into action against His own covenant people, resulting in their discipline through exile, demonstrating that while God is compassionate and patient, persistent hardness of heart will ultimately provoke His just and unavoidable judgment (Romans 2:5; Amos 3:2).

This description could be an apt summation of Judah's repeated response in the Chronicles (AND THE ENTIRE OT)! To despise His words is to despise Him! And the same parallel applies to mocking and scoffing!

🙏 THOUGHT We never do that do we? Of course we do, for every time we willfully commit a sin we know God abhors, we are in effect doing just what Judah did! But remember God's patience does have limits!

Notice how this verse suggests a progression of sin which we see today in those who reject the Gospel of Jesus Christ...

Mocking God’s messengers
Despising God’s Word
Openly scorning truth
Hardening beyond repentance
Judgment with no remedy

James Smith - A SAD CASE 2 CHRONICLES 36:16

1. God’s Messengers Mocked.
2. God’s Word Despised.
3. God’s Prophets Misused.
4. God’s Wrath Aroused.
5. God’s Presence Withdrawn. “No remedy.”

P G Matthew —2 Chronicles 36:16

Second Chronicles describes the catastrophic events that shook Judah in 586 BC. Nebuchadnezzar came to Judah because his vassal, King Zedekiah, had rebelled against him. Zedekiah broke the terms of the covenant, against the counsel of the prophet Jeremiah, who had repeatedly told the king, “Don’t do that. This is the plan of God.” But this little fellow Zedekiah stubbornly chose to rebel against the mighty empire of Babylon.

I say “little fellow” because this term is an apt description of us in relation to the sovereign, eternal God. Every time we disobey, we are rebelling against God’s rule and reign in our life. In fact, the biblical concept of covenant is this: we are nothings, yet we are given an opportunity to be saved by the

Great Sovereign and enjoy life. The condition, however, is total surrender. His absolute sovereignty demands our absolute submission if we would be saved. If we remain stubborn, we shall experience our Sovereign’s anger.

Zedekiah refused to be subject to King Nebuchadnezzar. He was warned again and again by Jeremiah of the consequences of his action, and in due time Nebuchadnezzar arrived. I am sure Zedekiah had deceived himself into thinking that Nebuchadnezzar would not really bother to come. But he did, and he breached the wall and destroyed the temple.

What happened to Zedekiah and Judah should serve as a serious warning to us, because this is the way God responds to those who will not submit to him. Zedekiah’s problem was not primarily that he did not submit to Nebuchadnezzar. His problem was that he would not submit to God.

Why did God use Nebuchadnezzar to punish Judah? It is true that God’s people had sinned, but that is not the final reason. Ultimately, they experienced the outpoured wrath of Nebuchadnezzar because they would not receive God’s offers of mercy. The final reason for a rebel’s destruction is always his refusal to receive God’s mercy based on repentance. God sends pastors with his word of mercy to rebels, yet most reject the divine offer of reconciliation. Thus, judgment shall surely follow. Let us, therefore, take heed and accept God’s gracious terms of peace.

Unheeded warning
The island of Ischia was a favourite summer resort of Italians. In 1883 the sinking of water in wells, mutterings and rumblings underground, distinctly foretold a coming earthquake; these signs were noticed and understood, but through fear of frightening visitors, and so losing custom, hotel-keepers and others refrained from making public these warnings. Ruin and death ensued, involving those who knew and heeded not, and those who, through lack of warning, had unwittingly exposed themselves to peril.

UNTIL there was no remedy.
These words contain three facts of great importance.
1. That there was, at least at one time, a remedy.
2. That the remedy went on, and might have been used, for a very long period.
3. That there came a time when the remedy ceased.

I. ALL LIFE IS A REMEDY. The conditions of things require it. Life a great restorative process.
1. Comes that marvellous provision of God in Jesus Christ.
2. All providences have a curative character.
3. Every one carries within himself an antidote to evil. Conscience, till silenced, a sure antidote to evil.

II. Notice the word “TILL.” (UNTIL) It shows how slow God is to take away the remedy. We may sin ourselves into a state, not in which there is no forgiveness, but no thought or desire to seek forgiveness. “No remedy,” not on God’s account, but your own; not in God’s want of will to save you, but in your own incapacity to will your own salvation. (J. Vaughan, M.A.)

Presumptuous rebellion

I. We see here CONTINUED REBELLION, which suggests--
1. That habits are easily commenced. There is little difficulty in forming’ habits. They are not acquired by one mighty bound, but by a series of almost imperceptible steps.
2. That habits are readily strengthened. Every step that is taken is planted with firmer grip. With every ripple that flows the stream becomes wider and swifter, fed as it were with other streamlets on the way. Every time an action is repeated the easier it becomes, and the more deeply rooted in the soul.
3. That habits are seldom eradicated. Can the Ethiopian change his skin? Yea, easier than a man unassisted by Divine help can break away from evil habits. They become part of the nature of the man himself.

II. WE SEE THE PRESUMPTION OF CONTINUED REBELLION. We are constantly reminded of the fact that God is merciful. But there is a limit to the mercy and forbearance even of God. This is evident--
1. From the fact that it is impossible always to continue His warning and judgments on the impenitent. If the obstinacy of one person cannot be overcome it were unjust on that account to remove the chance of salvation from others.
2. From the inevitable progress of temporal affairs. Death comes on with his rapid step and cuts short the life and with it the opportunities of repentance from the obdurate spirit. Then the door of mercy must be shut for ever.
3. From the very nature of the refusal. Is it likely that He, the Lord of all, will continue offering heavenly treasures to human swine who only trample His gifts in the mire? Oh, it is a sad and an awful truth that man may presume too far even on infinite love!

III. WE SEE THE AWFUL END OF PRESUMPTUOUS SIN. The consequences are at the last utter destruction and irretrievable loss. This stands to reason if we remember--
1. That God must vindicate His character.
2. That an example must be set to the world at large.
3. That the sinful must be removed out of the way. (Homilist.)

Who Knows Best?

They mocked the messengers of God, despised His words, and scoffed at His prophets. — 2 Chronicles 36:16

Today's Scripture: 2 Chronicles 36:15-21

“I love my job,” said Maggie, a young nurse, “but it’s so frustrating when I tell people what they need to do to stay healthy and they don’t follow my advice.”

I smiled in empathy. “I felt that way when I started my editorial career,” I told her. “It was frustrating when authors would disregard the advice I gave them about improving their manuscripts.”

Then I realized the spiritual implication. “If you and I feel frustrated when people don’t follow our professional advice,” I said, “imagine how God feels when we ignore His.” He’s the only One with perfect knowledge of what’s good for us, yet we often behave as if we know better.

This was the case in ancient Israel. Thinking that they knew more than God did, the people followed their own way (2 Chronicles 36:15-16). As a result, Jerusalem and the house of God fell into the hands of the Babylonians.

This is also the case with us when God’s instructions seem difficult. We may conclude that He had exceptions in mind for our particular circumstance.

God graciously teaches what is best (Isaiah 48:17-18) but doesn’t force us to do it. He patiently presents what is right and good, and allows us to choose it. By: Julie Ackerman Link (Reprinted by permission from Our Daily Bread Ministries. Please do not repost the full devotional without their permission.)

What freedom lies with all who choose
To live for God each day!
But chains of bondage shackle those
Who choose some other way.
—D. De Haan

God’s teaching may not always make sense, but it’s always senseless to think we know better.

2 Chronicles 36:17 Therefore He brought up against them the king of the Chaldeans who slew their young men with the sword in the house of their sanctuary, and had no compassion on young man or virgin, old man or infirm; He gave them all into his hand.

He brought up: 2Ch 33:11 De 28:49 2Ki 24:2,3 Ezr 9:7 Jer 15:8 32:42 40:3 Da 9:14
the king of the Chaldeans: 2Ki 25:1-30 Jer 39:1-18 52:1-34
who slew: Lev 26:14-46 De 28:15-68 29:18-28 30:18 31:16-18 32:15-28 Ps 74:20 79:2,3 Jer 15:9 18:21 La 2:21,22
in the house: 2Ch 24:21 La 2:20 Eze 9:5-7 Lu 13:1,2
no compassion: De 28:50 Ps 74:20

Therefore He brought up against them the king of the Chaldeans who slew their young men with the sword in the house of their sanctuary, and had no compassion on young man or virgin, old man or infirm; He gave them all into his hand - Do not miss the phrase which demonstrates God's sovereign and His willingness to use pagan to punish His people.

🙏 THOUGHT - Beloved, if you are in a sin that has you caught like a rat in a trap and you are unwilling to confess and repent, be aware that the unchanging God may use pagans like He did with Judah to discipline you, for His ultimate desire for you is that you experience the peaceful fruit of righteousness (Heb 12:11+).

Martin Selman: The end comes remarkably swiftly, like a bird of prey suddenly swooping down after circling repeatedly over its victim.… The final collapse under Zedekiah is therefore merely the final stage in a process that has long been inevitable. (See 2 Chronicles: An Introduction and Commentary)

QUESTION - Who were the Chaldeans in the Bible?

ANSWER - The Chaldeans were people who lived in southern Babylonia which would be the southern part of Iraq today. Sometimes the term Chaldeans is used to refer to Babylonians in general, but normally it refers to a specific semi-nomadic tribe that lived in the southern part of Babylon. The land of the Chaldeans was the southern portion of Babylon or Mesopotamia. It was generally thought to be an area about 400 miles long and 100 miles wide alongside the Tigris and Euphrates Rivers.

The Chaldeans are mentioned multiple times in the Bible in both contexts. For example, Genesis 11:28 speaks of Abraham’s father Terah, who lived in “Ur of the Chaldeans,” home to the specific tribe or people known as the Chaldeans. We know from verses such as Genesis 11:31 and Genesis 15:7 that God called Abraham, a descendant of Shem, out of Ur of the Chaldeans so that Abraham would follow God to the land that God had promised to him and his descendants.

The Chaldeans were an intelligent and sometimes aggressive, warlike people. In 731 BC Ukinzer, a Chaldean, became king of Babylon; however, his reign was short-lived. A few years later Merodach-Baladan, also a Chaldean, became king over Babylon. Then in 626 BC Nabopolassar, another Chaldean, began what would be an extended period of time during which Babylon was ruled by a Chaldean king. During this time the word Chaldean became synonymous for Babylon, and we see many verses in Scripture where the word Chaldean was used to refer to Babylonians in general (Isaiah 13:19; 47:1, 5; 48:14, 20). Successors to Nabopolassar were Nebuchadnezzar, Amel-Marduk, Nabonidus and then Belshazzar, “king of the Chaldeans” (Daniel 5:30).

At the height of the Babylonian Empire, the Chaldeans were an influential and highly educated group of people. Some historians believe that, after Persia conquered Babylon, the term Chaldean was used more often to refer to a social class of highly educated people than to a race of men. The Chaldeans influenced Nebuchadnezzar’s decision to throw Shadrach, Meshach, and Abednego into the fiery furnace (Daniel 3:8) and were well known as wise men and astrologers during the time of Jewish captivity in Babylon. (Daniel 1:4; 2:10; 4:7; 5:7, 11). At the time of Daniel, Babylon was the intellectual center of western Asia, and the Chaldeans were renowned for their study and knowledge of astrology and astronomy. They kept detailed astronomical records for over 360 years, which can help us understand how the wise men from the East would have been able to recognize and follow the star that would lead them to the King of the Jews (Matthew 2:2).GotQuestions.org

Related Resources:

SPECIAL TOPIC: CHALDEANS.

2 Chronicles 36:18 All the articles of the house of God, great and small, and the treasures of the house of the LORD, and the treasures of the king and of his officers, he brought them all to Babylon.

All the articles of the house of God: 2Ch 36:7,10 2Ki 25:13-17 Jer 27:18-22 52:17-23 Da 5:3
treasures: 2Ki 20:13-17 Isa 39:6 Zec 1:6

All the articles of the house of God, great and small, and the treasures of the house of the LORD, and the treasures of the king and of his officers, he brought them all to Babylon.

Believer's Study Bible has an interesting postulate - It is noteworthy that, while the great temple is destroyed and all its treasures taken to Babylon, no mention whatever is made of its most sacred occupant, the ark of the covenant. God evidently would not allow it to be desecrated again and so translated it directly (like Enoch and Elijah) to the heavenly temple, where it was seen by John five hundred years later when he himself was translated into the distant future of the end-times (Revelation 11:19).

Russell H. Dilday: The Talmud declares that when the Babylonians entered the temple, they held a two-day feast there to desecrate it; then, on the third day, they set fire to the building. The Talmud adds that the fire burned throughout that day and the next. (See The Preacher's Commentary - Vol. 09: 1 and 2 Kings - Page 23)

Martin Selman: The over-all impression is of unrelieved destruction. ‘All, every’ is used fivefold in verses 17-19, which together with young and old, large and small, and finally (literally), ‘to destruction’ confirms that there was no respite, no escape. (See 2 Chronicles: An Introduction and Commentary - Page 571)

2 Chronicles 36:19 Then they burned the house of God and broke down the wall of Jerusalem, and burned all its fortified buildings with fire and destroyed all its valuable articles.

they burnt: 2Ki 25:9 Ps 74:4-8 79:1,7 Isa 64:10,11 Jer 7:4,14 52:13 La 4:1 Mic 3:12 Lu 21:6
brake down: 2Ki 25:10,11 Jer 52:14,15

JERUSALEM SACKED
TEMPLE DESTROYED 586 BC

Then they burned the house of God and broke down the wall of Jerusalem, and burned all its fortified buildings with fire and destroyed all its valuable articles.

2 Chronicles 36:20 Those who had escaped from the sword he carried away to Babylon; and they were servants to him and to his sons until the rule of the kingdom of Persia,

they were servants: De 28:47,48 Jer 27:7
until the rule: 2Ch 36:22 Ezr 1:1-11

Those who had escaped from the sword he carried away to Babylon; and they were servants to him and to his sons until the rule of the kingdom of Persia,

Andrew Hill: Essentially the Chronicler offers his generation a twofold rationale for Judah’s expulsion from the land of the promise. (1) Both king and people have rejected God’s word spoken by his prophetic messengers (2Ch 36:16). (2) The people of Judah have failed to keep the covenant stipulation of giving the land “its sabbath rest” (2Ch 36:21; cf. Lev. 25:1-7). Here again the compiler assumes his audience has a working knowledge of the Torah and the Prophets in the intertwining of the covenant curse (Lev. 26:34) and the word of Jeremiah (Jer. 29:10). (See First and Second Chronicles - Page 229)

Dilday: The fall of Jerusalem didn’t come about in one cataclysmic battle; it occurred in stages.

Nebuchadnezzar’s initial subjugation of the city about 605 B.C.
The destruction by Nebuchadnezzar’s marauding bands, 601 to 598 B.C.
The siege and fall of Jerusalem under Nebuchadnezzar’s main army on 16 March, 597 B.C.
Nebuchadnezzar’s return to completely destroy and depopulate Jerusalem in the summer of 586 B.C. (See The Preacher's Commentary - Vol. 09: 1 and 2 Kings - Page 15)

2 Chronicles 36:21 to fulfill the word of the LORD by the mouth of Jeremiah, until the land had enjoyed its sabbaths. All the days of its desolation it kept sabbath until seventy years were complete.

To fulfil: Jer 25:9,12 26:6,7 27:12,13 29:10 Da 9:2 Zec 1:4-6
until the land: Lev 25:4-6 26:34,35,43 Zec 1:12

Related Passages:

Jeremiah 25:11 ‘This whole land will be a desolation and a horror, and these nations will serve the king of Babylon seventy years.

Jeremiah 29:10 “For thus says the LORD, ‘When seventy years have been completed for Babylon, I will visit you and fulfill My good word to you, to bring you back to this place.

Daniel 9:2 in the first year of his reign, I, Daniel, observed in the books the number of the years which was revealed as the word of the LORD to Jeremiah the prophet for the completion of the desolations of Jerusalem, namely, seventy years.

to fulfill the word of the LORD by the mouth of Jeremiah, until the land had enjoyed its sabbaths

All the days of its desolation it kept sabbath until seventy years were complete.

Frederick Mabie: The beginning point and ending point of this seventy-year period (Jer 25:8-11; 29:10) is not exactly specified within the biblical material. The most likely possibility is that the destruction of the temple in 586 BC started the seventy-year period, which comes to a close with the dedication of the Second Temple (ca. 516 BC). Another possibility is that the end of the seventy-year period is connected with the Decree of Cyrus (539 BC; cf. 2Ch 36:22), which would imply a beginning point around the death of Josiah (609 BC), after which Judah became a pawn to the geopolitical interests of Egypt and Babylonia. (See 1 and 2 Chronicles)

Jamieson, Fausset, and Brown Commentary on the “sabbath rests”: “The return of every seventh was to be held as a sabbatic year, a season of rest to all classes, even to the land itself, which was to be fallow. This divine institution, however, was neglected-how soon and how long, appears from the prophecy of Moses (Lev. 26:34), and of Jeremiah in this passage..., which told that for divine retribution it was now to remain desolate seventy years. Since the Assyrian conquerors usually colonized their conquered provinces, so remarkable a deviation in Palestine from their customary policy must be ascribed to the overruling providence of God.”

Why did God permit Judah to suffer
the horrors of Babylonia captivity?

John Whitcomb summarizes the reasons for God's discipline of Judah - Why did God permit Judah to suffer the horrors of Babylonia captivity? The Chronicler lists three reasons. - First, Zedekiah refused God’s Word through Jeremiah and broke his oath to Nebuchadnezzar (II Chron. 36:12-13). - Second, the priests and the people adopted heathen customs, polluted the Temple, and scoffed at God’s prophets (II Chron. 36:14-16), - And third, God’s provision for the sabbatical year (cf. Lev. 25:4; 26:34) had been neglected for centuries; therefore, “as long as it lay desolate it kept sabbath, to fulfill threescore and ten years” (II Chron. 36:21). (ED: Whitcomb leaves out a fourth reason - the sin of Manasseh - 2Ki 23:26+ says "However, the LORD did not turn from the fierceness of His great wrath with which His anger burned against Judah, because of all the provocations with which Manasseh had provoked Him." The history of Israel from Solomon to the Babylonian Exile is a four-hundred-year demonstration of God’s faithfulness to His Word in both promise and warning. He is a God Who never changes (Mal. 3:6). He can be depended upon from generation to generation. And what He proved Himself to be for Israel, He proves Himself to be for us, as we heed His warnings and put our complete trust in His gracious promises. “Now these things happened unto them by way of example; and they were written for our admonition, upon whom the ends of the ages are come. Wherefore let him that thinketh he standeth take heed lest he fall … but God is faithful …” (1 Cor. 10:11–13+).(BORROW Israel : from Conquest to Exile : a Commentary on Joshua-2 Kings)

G Campbell Morgan - -2 Chr 36.21
Jeremiah conducted a prophetic ministry in Judah for forty years, and—so far as producing any result in the directing of the people back to God—without success. Through stress and strain, and as against the keenest hatred and hostility, he continued to declare the word of Jehovah to a rebellious and stiff-necked people. As we said in speaking of King Josiah, in whose reign Jeremiah began his work, such service is the most heroic. In these words the chronicler reminds us that he was vindicated in the march of events. All the things he had foretold, the foretelling of which had stirred the anger of the people, were literally fulfilled. The writings of this great prophet, preserved for us, show that he had no joy in the sorrows that befell his people through their sins, but rather the acutest suffering. Nevertheless he must have had great satisfaction at last in the fact that he had been true to the word of Jehovah delivered to him. The word of Jehovah is always fulfilled, by whosesoever mouth it is proclaimed. Happy indeed, in all the deepest senses of that word, is that man who never fails nor falters in the delivery of that word. It is not so much the selfish joy of seeing things turn out as he predicted; but rather the high joy of realizing that he has been honoured in being the messenger appointed to deliver the Word which cannot fail.

2 Chronicles 36:22 Now in the first year of Cyrus king of Persia–in order to fulfill the word of the LORD by the mouth of Jeremiah–the LORD stirred up the spirit of Cyrus king of Persia, so that he sent a proclamation throughout his kingdom, and also put it in writing, saying,

This verse and the next have a double aspect. They look back to the prophecy of Jeremiah, and show how that was accomplished; and they look forward to the history of Ezra, which begins with a repetition of these two last verses.
in the first: Ezr 1:1-3
Cyrus: Isa 44:28 Da 10:1
that the word: 2Ch 36:21 Jer 25:12,14 29:10 32:42-44 33:10-14 Heb 10:23
the Lord stirred: 2Ch 21:16 1Sa 26:19 1Ki 11:14,23 1Ch 5:26 Ezr 1:5 Isa 13:3-5,17,18 44:28 45:1-5 Hag 1:14
a proclamation: 2Ch 24:9 30:5

Related Passages:

Ezra 1:1-3 Now in the first year of Cyrus king of Persia, in order to fulfill the word of the LORD by the mouth of Jeremiah, the LORD stirred up the spirit of Cyrus king of Persia, so that he sent a proclamation throughout all his kingdom, and also put it in writing, saying: 2 “Thus says Cyrus king of Persia, ‘The LORD, the God of heaven, has given me all the kingdoms of the earth and He has appointed me to build Him a house in Jerusalem, which is in Judah. 3 ‘Whoever there is among you of all His people, may his God be with him! Let him go up to Jerusalem which is in Judah and rebuild the house of the LORD, the God of Israel; He is the God who is in Jerusalem.

AFTER 70 YEARS OF
BABYLONIAN CAPTIVITY

Now in the first year of Cyrus king of Persia–in order to fulfill the word of the LORD by the mouth of Jeremiah–the LORD stirred up the spirit of Cyrus king of Persia, so that he sent a proclamation throughout his kingdom, and also put it in writing, saying,

Henry Morris - The last two verses of the Chronicles (2 Chronicles 36:22,23) are essentially the same as the first three verses of Ezra (Ezra 1:1-3). Quite possibly, this could have been a device used by Ezra to tie the two books together. Although it cannot be proven definitely, the consensus of conservative Old Testament scholars is that Ezra was indeed the author of Chronicles.

Ryrie on the first year. -, the first year that Cyrus was ruler of the conquered Babylonian Empire (538 B.C., though he had been king of Persia since 559). Verses 22-23 (identical to Ezra 1:1-2) lead the reader directly to the continuing historical account in the book of Ezra.

Thomas Constable: These two verses reflect the whole mood of Chronicles. Rather than ending with the failure of people, the writer concluded by focusing attention on the faithfulness of God (cf. Lam. 3:22-23). God was in control of the Persian king as He had controlled the kings of Babylon, Egypt, and Israel. God had promised Israel a future as a nation. His people would experience this future under the rule of a perfect Davidic Son. Yahweh was moving now—after 70 years of captivity—to bring that future to pass (cf. Isa. 9:7). Even though the Babylonian army had burned Yahweh's temple to the ground (2Ch 36:19), it would rise again (2Ch 36:23).

Raymond Dillard: Concluding the narrative with these two verses highlights the hopefulness already intimated in 36:20–21 and directs the reader to the continuation of the narrative in Ezra. The book ends with a new exodus at hand: not because God forced the hand of a reluctant Pharaoh, but because he moved the heart of a Persian king. The people of God will again go free and build a sanctuary. (2 Chronicles)

J.A. Thompson: The Lord had appointed Cyrus to build a temple for him in Jerusalem. In fact, the tabernacle and the first and second temples were all built in part with funds provided by Gentile nations. Cyrus’ authorization for the rebuilding of the temple included not only the building but also the return of the implements taken from the first temple by Nebuchadnezzar and the funding of the project from the Persian treasury (Ezra 6:4-5). The book thus ends with the possibility of a new exodus. As God had once forced the hand of a reluctant pharaoh, now he moved the heart of a Persian king. The Book of Chronicles thus ends with the promise that the people of God would again go free to build a sanctuary where they could worship him in the land he had promised to their ancestors. (See 1, 2 Chronicles: An Exegetical and Theological Exposition)

Matthew Henry Notes: 2Ch 36:22-23
These last two verses of this book have a double aspect.

1. They look back to the prophecy of Jeremiah, and show how that was accomplished, 2Ch 36:22. God had, by him, promised the restoring of the captives and the rebuilding of Jerusalem, at the end of seventy years; and that time to favour Sion, that set time, came at last. After a long and dark night the day-spring from on high visited them. God will be found true to every word he has spoken.

2. They look forward to the history of Ezra, which begins with the repetition of these last two verses. They are there the introduction to a pleasant story; here they are the conclusion of a very melancholy one; and so we learn from them that, though God's church be cast down, it is not cast off, though his people be corrected, they are not abandoned, though thrown into the furnace, yet not lost there, nor left there any longer than till the dross be separated. Though God contend long, he will not contend always. The Israel of God shall be fetched out of Babylon in due time, and even the dry bones made to live. It may be long first; but the vision is for an appointed time, and at the end it shall speak and not lie; therefore, though it tarry, wait for it.

Walter Kaiser - 2Ch 36:22–23 Did the Pagan King Cyrus Believe in the God of Israel? - Hard Sayings of the Bible

Does the text of Ezra 1:1 (2Ch 36:22–23) imply that Cyrus was using these titles for Yahweh, engaging in the task of building the temple in Jerusalem and releasing those who wished to return from their exile to Israel, because he was a convert to the Lord God of Israel?

The oral proclamation (which was also recorded in writing) referred to here is the famous “Edict of Cyrus.” A similar inscription from the same king was found by Hormuzd Rassam’s excavations of Babylon in 1879–82, called the “Cyrus Cylinder.” This clay, barrel-shaped artifact demonstrates that Cyrus made similar proclamations concerning other people’s gods, so very little can be gained from his use of such terms as “Yahweh” (here translated “LORD”), “the God [or god] of heaven,” or even that God “moved on his heart,” other than the fact that this king had a knack for being politically correct long before this term ever came into vogue.

From the writer’s point of view, it was Yahweh who had moved the heart of Cyrus to adopt a policy of repatriating and erecting the houses of worship of those peoples whom he helped to repatriate. The heart of the king, regardless of his own religious proclivities, is in the hand of the Lord (Prov 21:1).

Jeremiah had predicted that Judah would be seventy years in Babylonian captivity (Jer 25:1–12; 29:10). Some two hundred years prior to Cyrus’s day, Isaiah had foretold that a man named Cyrus would both enact the policy of repatriation and aid in the reconstruction of the temple; indeed, Cyrus would be the Lord’s “shepherd” (Is 44:28; 45:1).

Judah was not the only nation to benefit from Cyrus’s enlightened policies; his generosity went to all his subjects alike, to judge from those archaeological records that are left to us. Cyrus probably, like the other Achaemenidian kings, was influenced by Zoroastrianism. No evidence exists that he ever became a believer in the Lord God who revealed himself in Israel and Judah.

2 Chronicles 36:23 “Thus says Cyrus king of Persia, ‘The LORD, the God of heaven, has given me all the kingdoms of the earth, and He has appointed me to build Him a house in Jerusalem, which is in Judah. Whoever there is among you of all His people, may the LORD his God be with him, and let him go up!’”

All the kingdoms: Ps 75:5-7 Da 2:21,37 4:35 5:18,23
He has appointed me: Isa 44:26-28
Whoever there is among you: 1Ch 22:16 29:5 Ezr 7:13 Zec 2:6,7 Ro 8:31

Thus says Cyrus king of Persia, ‘The LORD, the God of heaven, has given me all the kingdoms of the earth, and He has appointed me to build Him a house in Jerusalem, which is in Judah. Whoever there is among you of all His people, may the LORD his God be with him, and let him go up!’”

Martin Selman: “To build him a house” is a deliberate echo of the central promise of the Davidic covenant (cf. 1 Chronicles 17:11-12; 22:10; 28:6; 2 Chronicles 6:9-10). Cyrus of course is thinking only of the house in Jerusalem, but in the Chronicler’s thought this phrase is inevitably connected with both houses of the Davidic covenant, the dynasty as well as the temple. (2 Chronicles: A Commentary - Page 551)

J. Sidlow Baxter: Most of all, may that central message of the Chronicles grip our minds, namely, that response to God is the really decisive factor. It is true both nationally and individually. It was true of old: it is true today. The first duty and the only true safety of the throne lies in its relation toward the temple. Our national leaders of today might well ponder that fact. When God is honoured, government is good and the nation prospers. But when God is dishonoured, the cleverest statesmanship cannot avert eventual disaster. The call to our nation today, as clearly as in the Edict of Cyrus quoted at the end of 2 Chronicles, is to “go up” and REBUILD THE TEMPLE. (Judges to Esther)

PAUL APPLE - DEVOTIONAL QUESTIONS:

1) Why did the Chronicler dispatch these four kings with such abbreviated reporting?

2) How does the persistent stubborn rebellion of God’s elect nation highlight God’s longsuffering patience and faithfulness to His covenant promises?

3) How has God demonstrated His patience and compassion in your life?

4) How would this account of God’s justification for the seventy year Babylonian Captivity impact the current generation of exiles as they return to rebuild the temple?

5) Are we confident that God is sovereignly directing current world leaders to fulfil His kingdom agenda today?

6) How should we use fulfilled prophecy today as a strong Christian apologetic?

7) Why is the temple so central in God’s kingdom agenda?

8) How is it possible for such a gloomy book of the decline and fall of the kingdom of Judah (with the repeated rebellion and failure of king after king) to end on such a positive note of hope?

QUOTES FOR REFLECTION:

Raymond Dillard: After his account of the reign of Josiah the Chronicler moves quickly through the reigns of the last four kings. Each king anticipates the fate of the nation through his own experience of exile; the temple too is successively plundered, anticipating its ultimate destruction. But this is not the end of the story: as nation and temple were inextricably bound in destruction, so they are also linked in restoration and renewal. A prepared and purged people return to a prepared land to build again the temple of God. (2 Chronicles)

Andrew Hill: Zedekiah was a weak king, unable to control the resurgent nationalism in Judah and apparently easily manipulated by the nobles and advisers around him. After a series of political missteps, Zedekiah finally rebelled against the king of Babylon in 589 B.C. The Babylonian response was swift and thorough. King Nebuchadnezzar lay siege to Jerusalem early in 588 B.C. The end came in July of 587 B.C., with the carnage so appalling and the devastation so sweeping that survivors could only sit aghast in silence as they mourned “the Daughter of Zion” (see the book of Lamentations).

Iain Duguid: In addressing his audience, the Chronicler reminds them that disobedience was widespread, involving “all the officers of the priests and the people.” He piles up strong words, with everything coming to an explosive climax. He speaks of worship and the temple (2 Chron. 36:14) and of the rejection of prophets (2Ch 36:15–16). Sins and attitudes that may have been individual or short-term are now systemic and persistent; what was previously described as “unfaithful(ness)” is now described as “exceedingly unfaithful” (an emphatic phrase using the verb “make many” and maʻal twice. The people were following the “abominations of the nations” whom the Lord had driven out of the land (28:3; 33:2; 34:33), and they had “polluted” (“made unclean”; contrast 2Ch 23:19) the house that God had “made holy” (2Ch 7:16, 20; “I consecrated”). This language is common throughout Ezekiel in condemning the extent of the pollution of the temple (e.g., Ezek. 5:9, 11; 8:6–18; 20:30; 22:26). The description and depth of feeling evident in 2 Chronicles 36:15–16 is probably influenced by (and so alluding to) Jeremiah and Ezekiel. God had been earnest and persistent in sending warnings. . .Chronicles began with all-embracing genealogies and has told of kings and people and their various involvements (or non-involvement) in faithful worship centered in the temple. Following the genealogies and the account of Saul’s death due to his “breach of faith” (maʻal; 1 Chron. 10:13), which set the scene for the following history, the anointing of David as king was “according to the word of the Lord by Samuel” (1 Chron. 11:3), and the story continued to be accompanied by the Lord’s “word” (e.g., 1 Chron. 17:3; 22:8; 2 Chron. 6:17; 10:15; 11:2; 12:7; 18:18; 30:12). Now the storytelling ends, not with destruction and exile due to the people’s being “exceedingly unfaithful” (2 Chron. 36:14), but in an open-ended manner as God fulfills his word through another prophet, Jeremiah (2 Chron. 36:22). There is hope for the future because God keeps his word concerning “all his people.” On that solid basis, the book ends with an open call for “you” to “go up.” (See ESV Expository Commentary (Volume 3): 1 Samuel–2 Chronicles)

August Konkel: The Chronicler’s goal involves the greatest contrast with the previous history. In the conclusion of Kings, the restoration of the exiled king Jehoiachin leaves the people in a kind of exile and lacks any mention of the promise of restoration found in the prophets (2 Kings 25:27-30). In Chronicles, exile is countered by a new era, introduced as the fulfillment of a prophecy of Jeremiah (2 Chron 36:21) and the actions of Cyrus. In Isaiah 45:1, Cyrus the Great is identified as one whom the Lord anointed. In Hebrew, he is masiah, the same term sued for the ruler in Zion in Psalm 2:2, the biblical basis for Jesus being called “the Messiah” (as in Matt 1:1). The conclusion of Chronicles shows that humility and repentance will bring healing from exile. Manasseh is a compelling example of restoration rather than being the villain causing exile. However severe his sins, his legacy is presented as a king of restoration. Manasseh prayed, his prayer was heard, and he returned to Jerusalem. The same hope is extended to all who feel that they live with the burden of exile. (See 1 & 2 Chronicles)

Frederick Mabie: In addition to allowing exiled people groups to return to their homeland, Cyrus also sought to placate the gods of the conquered nations by allowing freedom of worship, as reflected in his respect of Marduk and his reverential words acknowledging Yahweh’s sovereignty (v. 23). Regardless of the sincerity of Cyrus, Yahweh is clearly using him to advance the divine plan (2Ch 36:22; cf. Isa 44:28; 45:13), which included not only the return of the Judean people from exile, but also the return of the consecrated items from the temple from exile, and even the Persian funding of the rebuilding of Yahweh’s temple (cf. Ezr 1:2-8; 6:1-2). (See 1 and 2 Chronicles)

Peter Wallace: The Eschatology of Jerusalem – the End as Beginning The Chronicler has been concerned with kings and priests – with the temple and the throne – both are now destroyed. Dillard points out that the Chronicler weaves together the language of throne and temple in such a way that you might begin to think that even as they fall together, so also will they rise together. The events of 2 Chronicles 36:1-21 take 23 years – from the death of Josiah in 609 to the destruction of the temple in 586. Josiah was only 39 years old when he died – cut down in the prime of his manhood. No doubt the people of Judah had hoped that he would reign for decades more – but in the span of 23 years, Jerusalem went from the pinnacle of hope to utter obliteration. . . The Babylonian invasion is the last war – the war to end all wars! It is an eschatological war. It brings an end to the temple of Solomon, the house of David, and the city of Jerusalem. It also removes the people of God from the Promised Land. Those who escaped the sword became exiles – servants to Nebuchadnezzar and his sons. . . The Chronicler says that the land rested for 70 years – until the land had enjoyed its Sabbaths. Moses had said that Israel was supposed to take a sabbatical year every 7th year. They were to leave the land fallow, and eat whatever the land produced. Apparently Israel didn’t do this. Because there were 70 years of sabbaticals backed up (which would mean that Israel had failed to practice the sabbatical year for around 490 years – since 1077 BC, right around the birth of king Saul). The “70 years” of the exile have at least two different fulfillments. In Chronicles like in Jeremiah 25 or Daniel 9 – the decree to rebuild is taken to be the end of the 70 years. The decree took place in the first year of Cyrus, king of Persia – in 539 BC, which would mean that the beginning of the exile is reckoned from the first deportation in the days of Jehoiakim (605) [the year of Jeremiah’s prophecy of the 70 years in Jeremiah 25]. Of course, in Zechariah 1, it appears that the 70 years run from the destruction of the temple in 586 to the dedication of the second temple in 516. . . But, with the 70 years of sabbaticals repaid, and with the judgment of God against Jerusalem fulfilled, the Chronicler reminds his hearers that God is still faithful to his promises. Because in spite of the judgment upon Jerusalem, there are three things that remain:

- First, the word of the LORD endures. God had spoken by the mouth of Jeremiah (2Ch 36:20) and God’s word came to pass. The people were enslaved and the land was left desolate. As Willcock puts it, “nothing of what has happened is outside the plan of God. Indeed, none of it is outside his declared plan.” (286) The people of God may rest secure in knowing that God’s word continues to govern all things.

- Second (in 2Ch 36: 20), “those who had escaped from the sword” – there is a remnant that will always survive. After all, if God has promised – and God is faithful to his word – then you may be sure that he will triumph in the end. While David’s throne and Solomon’s temple may no longer stand, the things that they stood for will always endure.

- Third, the land is still there. Yes, it lay desolate for 70 years – one year for every seven since the beginning of the monarchy. But this is still the place where God spoke – the land that he promised to Abraham, the land that Moses saw, the land that Joshua caused Israel to possess – and where David reigned, and Solomon built the temple.

J. Barton Payne: Unlike the Book of Kings, with its central message of stern moral judgments … Chronicles exists essentially as a book of hope, grounded on the grace of our sovereign Lord. (See The Expositor's Bible Commentary - Abridged Edition - Page 50)

Geoffrey Kirkland: The Return – All by God’s Grace

The MAN God used (Cyrus king of Persia)
The MOMENT God appointed (in the first year...to fulfill)
The MOUTHPIECE God equipped (Jeremiah)
The MESSAGE God gave (let the Jews return and go up to Jerusalem)
The MAJESTY God has (the Lord of heaven & earth)
The MERCY God offers (let him go up; still waiting for more; a new ‘ending’)

SOME CONCLUDING LESSONS from the book of 2 CHRONICLES:

God has a plan [and it can surprise us at times!]
God’s is immutable (his character doesn’t change)
God isn’t swayed by evil; he uses it
God has the victory (he’s guaranteed it)
God’s people will triumph

STEVEN COLE - When God’s Axe Falls (2 Chronicles 36)

C. S. Lewis once heard a young British pastor, fresh out of seminary, who ended his sermon by telling people of the need to receive Jesus Christ. He said, “If you receive Jesus Christ you will have eternal life, but if you do not it will drastically alter your eschatalogical destiny.” Lewis pulled the preacher aside afterwards and said, “Young man, do you mean that they will go to hell?” “Well, yes,” he said hesitantly. “Then tell them that that is what will happen. Say it!”

The hesitancy of that young preacher to speak plainly about hell is probably shared by many American evangelical Christians. With the exception of a few “hellfire and damnation” preachers from the Bible belt, the subject of God’s judgment is strangely missing from Bible-believing churches in our day. I say strangely because God’s judgment is a prominent theme from Genesis to Revelation. Jesus Himself spoke often about hell and judgment, so much so that we cannot rightly call ourselves Christians if we deny the topic. Yet if the truth were known, the theme of God’s judgment embarrasses many of us. It’s too out of step with our tolerant culture. But the Bible is clear:

Although God is patient and compassionate, when people continue to reject His Word, judgment is certain.

Our text makes this point as it narrates the end of the line for the kingdom of Judah. The godly king Josiah was killed in battle by Pharaoh Neco. His son Joahaz took the throne and lasted three months before Pharaoh deposed him and took him captive to Egypt. Pharaoh then installed Joahaz’s older brother Jehoiakim on the throne. He lasted for eleven years, first subject to Pharaoh and then to Nebuchadnezzar of Babylon. He did evil (2Ch 36:5) and committed “abominations” (36:8). After his death, his 18 year-old son Jehoiachin took over for three months and ten days before Nebuchadnezzar took him to Babylon, where he spent the next 37 years in prison. Even so he managed, in three months, to do evil in the sight of the Lord (2Ch 36:9).

Nebuchadnezzar replaced Jehoiachin with his uncle Zedekiah (son of Josiah), who also did evil (2Ch 36:12). Finally he rebelled against Nebuchadnezzar, who in turn besieged Jerusalem, which fell and was sacked in the summer of 586 B.C. (2Ch 36:19). Those who escaped the sword were taken captive to Babylon. The 70 years (2Ch 36:21) probably refers to the time from the first deportation (605 B.C.; 2Ch 36:6-7) to the return of the exiles (536 B.C.). All this happened, not by chance, but “to fulfill the word of the Lord” (2Ch 36:21). It’s a dreadful thing when God’s axe falls upon a nation! But before we look at God’s judgment, note that:

1. God is patient and compassionate toward sinful people.

There had been a number of high and low points during the almost 400 years since Solomon had begun his idolatry. Some of the lows were so bad that you would think that God’s judgment would have fallen, but He stayed His hand. Over those years, He patiently waited and entreated. Note 36:15: “And the Lord, the God of their fathers, sent word to them again and again by His messengers, because He had compassion on His people and on His dwelling place.” Instead of “again and again,” the Kings James Version reads, “He rose up early,” a graphic picture of God’s earnestness in seeking to bring the rebellious nation to repentance.

God is more patient and compassionate toward sinners than we are (see the story of Jonah). Because of modern news media, we see and hear more horrible things going on all over the world than any previous generation--murders, wars, child abuse, sexual perversity, and other atrocities. It disgusts us and we cry out, “Lord, how long before You judge the world?” But remember, God sees every evil deed, even those committed in secret; and not only that but He knows all the evil thoughts that never are carried out in deed (Gen. 6:5). But we forget that if He were as swift in judging sinners as we desire, we ourselves might never have come to repentance!

After delivering one his defiant speeches the nineteenth century atheist, Robert Ingersoll, pulled his watch from his pocket and said, “According to the Bible, God has struck men dead for blasphemy. I will blaspheme Him and give Him five minutes to strike me dead and damn my soul.”

The crowd was silent while one minute ticked by; two minutes passed, and you could feel the nervousness in the audience; three minutes, and a woman fainted; four minutes and Ingersoll curled his lip. At five minutes, he snapped shut his watch, put it in his pocket, and said: “You see, there is no God, or He would have taken me at my word.”

The story was told later to British preacher Joseph Parker, who said, “And did the American gentleman think he could exhaust the patience of God in five minutes?” God is patient toward sinners. But in spite of His great patience, ...

2. People continue to reject God’s Word.

In spite of God’s repeated appeals, the people of Israel continued to reject His word through the prophets (2Ch 36:15-16). Why would people reject God’s gracious offer of forgiveness? Our text reveals four reasons:

A. PEOPLE REJECT GOD’S WORD BECAUSE OF PRIDE (2Ch 36:12).

Zedekiah “did not humble himself before Jeremiah the prophet who spoke for the Lord.” God’s word requires sinners to respond with humility, because it confronts our wicked ways and brings us to the cross, where no one can boast. Because of our pride, three of the most difficult words to say are, “I was wrong.” But no one can come to God who will not humble himself and admit his sin.

B. PEOPLE REJECT GOD’S WORD BECAUSE OF HARD HEARTS (2Ch 36:13).

George Orwell wryly observed, “On the whole, human beings want to be good, but not too good, and not quite all the time.” The problem is human depravity. In our day of positive Christianity we minimize the doctrine of depravity. We don’t like to think about it or to use the term, unless it is to describe the worst of criminals: “Terrorists and murderers are depraved; but me? I’m not such a bad guy!”

But the Bible teaches that every human heart is depraved. This does not mean that every person is as bad as he possibly could be. If that were so, the human race would have self-destructed centuries ago! Through common grace and the restraining ministry of the Holy Spirit there are a number of decent, law-abiding, “good” people in the world who do not know Christ. But depravity means that because of the fall, every person has an inborn bent toward sin, a rebellious nature that says, “I do not want to submit to God.” God’s Word is clear: “There is none righteous, not even one” (Rom. 3:10).

Even the British infidel playwright George Bernard Shaw reluctantly concluded (in response to the German concentration camps), “There is only one empirically verifiable doctrine of theology--original sin.” Pride, hard hearts ...

C. PEOPLE REJECT GOD’S WORD BECAUSE OF WORLDLY INFLUENCE (2Ch 36:14).

“Following all the abominations of the nations...” Because all have sinned and we ourselves have a bent toward sin, we are prone to the influence of other sinners. We see people engaging in sin who seem to be enjoying life. So we’re drawn to try it for ourselves. This generation is bombarded with more solicitations to sin than any other in history. Even when I was growing up, as the first generation with TV, about the most racy thing on the tube was “77 Sunset Strip”! Today you can bring the worst filth into your living room. Even many commercials are lewd. Pornography is readily available at the local video store or over on-line computer networks. Worldly influence combined with our self-gratifying sinful nature is a powerful force!

Thus, people reject God’s Word because of pride, hard hearts, and worldly influence.

D. PEOPLE REJECT GOD’S WORD BECAUSE THEY DON’T TAKE GOD’S WARNINGS SERIOUSLY (2Ch 36:16).

“They mocked the messengers of God, despised His words and scoffed at His prophets, ...” People have always mocked the idea of God’s judgment because they mistake God’s delay to mean that it won’t ever happen. Or, they compare themselves with those who are more flagrantly sinful and surmise that if and when judgment ever does come (which they doubt, but if it does), they will fare well. But they flatter themselves!

We neglect God’s warnings to our own destruction! There used to be a sign on the river above Niagara Falls that read, “POINT OF NO RETURN.” If a boat drifted beyond that point, there was no escape from the strong current that would suck the boat and its passengers to certain doom. God’s warnings are like that. Although He is patient, ...

3. If people ignore God’s Word, judgment is certain.

“Until there was no remedy” (2Ch 36:16)--frightening words! Both nations and individuals can reach the point of being so hardened in sin that there is no remedy! Just because God is patient and hesitant to judge is no reason to doubt that He will judge. We need to understand two things about God’s certain judgment: How is it expressed? and, How do we know it is certain?

How is God’s judgment expressed?

A. GOD’S JUDGMENT IS EXPRESSED TEMPORALLY AND ETERNALLY.

(1) Temporal judgment. This is what we see in 2 Chronicles 36: God’s judgment upon a particular person or group at a particular point in history. It can be lifted, as we see at the end of the chapter when Cyrus issued an edict for the Jews to return to their land.

When God’s temporal judgment falls on a nation, it’s a frightening thing, as we have recently witnessed in Rwanda! The society is ripped apart. In Judah, families were uprooted from their homes and deported to Babylon. Many were killed by the sword. The survivors became slaves in Babylon. There was political oppression and the loss of religious freedom. The Temple was destroyed. In Babylon (as we read in Daniel), the king tried to force them to bow down to his image. Israel was no longer a testimony for the Lord to the nations.

We need to understand that when God’s temporal judgment falls on a nation, the godly suffer along with the ungodly. Children suffer for their parents’ sins. While God had compassion before judgment (2Ch 36:15), the Babylonians (the instrument of His judgment) had no compassion (36:17). Girls were raped; the elderly and sick were slaughtered; pregnant mothers were ripped open with the sword; babies were dashed against the rocks. It was an awful thing not only for those who had thumbed their noses at God, but also for those who had sought to obey Him. The good and wicked alike are afflicted when God’s axe falls.

This means that we cannot be complacent against the sins of our nation. We’re sadly mistaken if we think that because we know Christ and obey God we’re immune from God’s judgment on our land. God could remove the lampstand of American Christianity as He has done in other cultures. It’s sobering to think of Turkey, which was the cradle for Gentile Christianity. Many of Paul’s letters were written to churches there. Today there are more believers in our small city than in all of Turkey!

You ask, “What can I do about national sin?” In the first place we must make sure that we walk uprightly. We would be hypocrites to call others to repentance if we live with secret sin. We must pray, even as Abraham pled with the Lord about judgment on Sodom and Gomorrah. We must do all we can to call others to repentance. We dare not be complacent about the violence or moral degradation in our land. The life you save may be your own! Temporal judgment is a real danger; if America comes under judgment, we will not escape just because we know the Lord.

(2) Eternal judgment. Whereas temporal judgment may be lifted, eternal judgment is fixed, final and ultimate. Hebrews 9:27 declares, “... it is appointed for men to die once, and after this comes judgment.”

All sin will be judged. God will not shrug it off. You may not like the idea of God judging sin. You may think that the notion of God punishing “good” people in the flames of hell for all eternity is sadistic and cruel. You may think, “I don’t believe in a God like that. I believe in a God of love, who forgives everyone.” But your believing it doesn’t make it true! The question you have to come to grips with is, “Was Jesus Christ a liar and charlatan, or is He the living Word who revealed the Father to us as He claimed?” If you shrug Him off, you’ll still have to face Him someday, when He comes “from heaven with His mighty angels in flaming fire, dealing out retribution to those who do not know God and to those who do not obey the gospel of our Lord Jesus. And these will pay the penalty of eternal destruction, away from the presence of the Lord and from the glory of His power” (2 Thess. 1:7-9).

If you believe the witness that Christ is Savior and Lord, then you must believe and submit to His witness about the terrors of hell. Jesus used the most frightening word pictures to describe it: a place where their worm does not die and the fire is not quenched (Mark 9:48); a place of outer darkness, of weeping and gnashing of teeth (Matt. 25:30); a place of eternal fire (Matt. 25:41). It’s not a user-friendly sort of place!

Perhaps you’re thinking, But I thought that God is a God of love. Won’t He forgive everyone’s sin?

How do we know that God’s judgment is certain?

B. GOD’S JUDGMENT IS CERTAIN BECAUSE OF HIS CHARACTER.

If you think about it for a moment, for God to be God, He must be holy. An unrighteous supreme being would not be God, but a devil. To be righteous and to resolve the problem of evil, He must judge all sin. If any sin goes unpunished, God is not just. God’s love and grace never negate His holiness and justice. While His patience is great, it never negates His righteousness.

And God always keeps His Word. God had told Moses that every seventh year was to be a year of rest for the land of Israel (Lev. 25:1-7). That year the people were to let the ground lie fallow; God promised to make it up to them with a bountiful crop. But that took some faith to obey! What if God didn’t come through? God also said (Lev. 26:33-35) that if the people did not obey, He would scatter them from the land until the land enjoyed its sabbaths.

Would God expect His people to abide by some obscure passage in Leviticus? Note Lev 26:21. God’s Word is true! “Do not be deceived, God is not mocked; for whatever a man sows, this he will also reap” (Gal. 6:7). God’s Word is like the law of gravity: if you break it, it turns around and breaks you! As a God of justice, holiness, and truth, He will judge sin. He will judge it temporally when people continue to reject His Word. And He will judge it eternally if a person rejects Christ in this lifetime. Just because His judgment isn’t quick does not mean that it isn’t certain.

Conclusion

Neither you nor I can guarantee that God’s judgment will not fall on our nation. We can live, pray, and work toward the end that He will spare us. But we can’t be certain.

But every person here can be certain about escaping God’s eternal judgment on a personal level. Scripture says that “Christ died for sins once for all, the just for the unjust, in order that He might bring us to God” (1 Pet. 3:18). God made Christ, who knew no sin, to be sin on our behalf, that we might become the righteousness of God in Him (2 Cor. 5:21). That righteousness comes to us not by our good deeds, but only through faith in Jesus Christ (Rom. 3:22, 26). If you will trust in Him, your sins will be charged to His account and you will escape God’s coming wrath. Jesus Himself promised, “He who hears My word and believes Him who sent Me has eternal life, and does not come into judgment, but has passed out of death into life” (John 5:24).

You have up to the point of death, but no later, to put your trust in Christ and escape God’s eternal judgment. Maybe you’re thinking, “I’m young; I want to enjoy the pleasures of sin for a while. I’ll wait.” That’s foolish! You may be hardened beyond remedy! You could die today! Christ could return at any moment and you’d be lost. You’re gambling against eternity!

In 1982, “ABC Evening News” reported on an unusual work of modern art--a chair affixed to a shotgun. It was to be viewed by sitting in the chair and looking directly into the gun barrel. The gun was loaded and set on a timer to fire at an undetermined moment within the next one hundred years.

The amazing thing was that people waited in line to sit and stare into that gun barrel! They all knew it could go off at point-blank range at any moment, but they were gambling that the fatal blast wouldn’t happen during their minute in the chair.

I wonder, could you be sitting in that chair today, betting that the gun will not go off in your face? Unless you have put your trust in Christ, you’re playing with your eternal destiny. God is patient, but if you continue to reject His Word, judgment is certain! Flee to Christ now!

Discussion Questions

Should we bring up the subject of hell when we witness? If so, when and how?
We often hear that God’s love is unconditional. Is it? What does that mean?
How would you answer the charge that God is unfair if good people suffer along with the wicked in His temporal judgment?
What would you say to a person who said, “I believe in a God of love, not a God of vengeance and punishment”?

BIBLIOGRAPHY FOR
1-2 CHRONICLES

NOTE: SOME CAN BE BORROWED FROM ARCHIVE.ORG

Archer, Gleason L. Jr. A survey of Old Testament introduction (BORROW). Chicago, IL: Moody Press, 1964.

Baxter, J. Sidlow. Explore the Book Vol. 2 Judges to Esther . Grand Rapids, MI: Zondervan, 1960.

Boda, Mark J. Cornerstone Biblical Commentary – 1-2 Chronicles. (Digital version) Carol Stream, IL: Tyndale House Publishers, 2010.

Braun, Roddy. Word Biblical Commentary – Volume 14 –1 Chronicles (BORROW). Grand Rapids, MI: Zondervan, 2018.

Cooper, Derek. Reformation Commentary on Scripture – Old Testament V – 1-2 Samuel, 1-2 Kings, 1-2 Chronicles. (Digital version) Downers Grove, IL: IVP Academic, 2016.

Constable, Thomas - 1&2 Chronicles (ONLINE)

Daniel, Ron - Teaching Notes - 1 Chronicles; 2 Chronicles (ONLINE)

Dillard, Raymond B. Word Biblical Commentary – Volume 15 – 2 Chronicles (BORROW) Grand Rapids, MI: Zondervan, 2018.

Ellison, H. L. The New Bible commentary, revised – 1 & 2 Chronicles (BORROW). Grand Rapids, MI: Wm. B. Eerdmans Publishing Co., 1970.

Guzik, David. Enduring Word Bible Commentary 1 Chronicles; 2 Chronicles (ONLINE)

Hill, Andrew E. The NIV Application Commentary – 1 & 2 Chronicles. (Digital version) Grand Rapids, MI: Zondervan, 2003.

Keil, C. F. and Delitzsch, F. Commentary on the Old Testament – 1 Chronicles & 2 Chronicles. Grand Rapids, MI: William B. Eerdmans Publishing Company, 1975.

Konkel, August H. Believers Church Bible Commentary – 1 & 2 Chronicles. (Multipart video series also available) Harrisonburg, VA: Herald Press, 2016.

Mabie, Frederick J. The Expositor’s Bible Commentary Revised Edition – 1 & 2 Chronicles. (Digital Version) Grand Rapids, MI: Zondervan, 2010.

MacArthur, John. The MacArthur Study Bible (BORROW). Nelson Bibles, 2006.

Olley, John W. (ED: IAIN DUGUID) ESV Expository Commentary, Vol. III – 1 Samuel – 2 Chronicles. (Digital Version) Wheaton, IL: Crossway, 2019.

Payne, J. Barton. The Expositor’s Bible Commentary – 1 & 2 Chronicles. Grand Rapids, MI: Zondervan Publishing House, 1988.

Schultz, John. - 1 Chronicles (177 pages), 2 Chronicles (239 pages) (ONLINE)

Selman, Martin J. Tyndale Old Testament Commentaries – 1 Chronicles. (BORROW)Downers Grove, IL: InterVarsity Press, 1994.

Selman, Martin J. Tyndale Old Testament Commentaries – 2 Chronicles. (BORROW) Downers Grove, IL: InterVarsity Press, 1994.

Sherwin, Simon & Mabie, Frederick J. Zondervan Illustrated Bible Backgrounds Commentary -- 1 & 2 Chronicles. (Digital Version) Grand Rapids, MI: Zondervan, 2009.

Thompson, J.A. The New American Commentary – Volume 9 – 1, 2 Chronicles. (Digital Version) Nashville, TN: B&H Publishing Group, 1994.

Utley, Bob. 1 Chronicles Table of Contents; 2 Chronicles Table of Contents

http://www.freebiblecommentary.org/old_testament_studies/VOL07BOT/VOL07BOT.html

Walton, John, et al - The IVP Bible Background Commentary Old Testament IVP - InterVarsity Press 2000.

Wiersbe, Warren W. Be Restored – Trusting God to See Us Through – OT Commentary – 2 Samuel & 1 Chronicles. (BORROW) Colorado Springs, CO: David C. Cook, 2010.

Wiersbe, Warren W. Be Distinct – Standing Firmly Against the World’s Tides – OT Commentary – 2 Kings & 2 Chronicles. (BORROW) Colorado Springs, CO: David C. Cook, 2010.

Williamson, H.G.M. New Century Bible Commentary – 1 and 2 Chronicles. Eugene, OR: Wipf and Stock Publishers 1982.

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Cyril Barber - 2 Chronicles: God’s Blessing of His Faithful People

Leslie Allen - 1, 2 Chronicles (BORROW)

Believer's Study Bible (Digital Version)

Ryrie Study Bible - BORROW

Defender's Study Bible - BORROW

NIV Study Bible - (BORROW)

ESV Study Bible - (BORROW)

Believer's Bible Commentary - (BORROW)

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2 Chronicles

THE LAST FOUR KINGS OF THE SOUTHERN KINGDOM OF JUDAH
	2 Chronicles	2 Kings	Date/Length
Reign of Jehoahaz	2Ch 36:1-4	2Ki 23:30b-34	609 - 3 months
Reign of Jehoiakim	2Ch 36:5-8	2Ki 23:35-24:7	609-598/597 - 11 yr
Reign of Jehoiachin	2Ch 36:9-10	2Ki 24:8-16	598/597- 3 months
Reign of Zedekiah	2Ch 36:11-16	2Ki 24:17-20	598/597-586 - 11 yr
Fall of Jerusalem	2Ch 36:17-21	2Ki 25:1-26	586 - 70 years Exile

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2 Chronicles 36 Commentary

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Chart from Jensen's Survey of the OT - used by permission
Click Chart from Charles Swindoll

SEE ALSO:
ESV chart - kings of Israel - more information
ESV chart - kings of Judah - more information
Another Chart with Variable Dates for Reigns of Kings
The mysterious numbers of the Hebrew kings by Edwin R Thiel

King Jehoahaz first taken to Riblah and then to Egypt to die

Book

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2 Chronicles 36 Commentary

Click chart to enlarge Chart from Jensen's Survey of the OT - used by permission Click Chart from Charles Swindoll

SEE ALSO: ESV chart - kings of Israel - more information ESV chart - kings of Judah - more information Another Chart with Variable Dates for Reigns of Kings The mysterious numbers of the Hebrew kings by Edwin R Thiel

King Jehoahaz first taken to Riblah and then to Egypt to die

Book

Click chart to enlarge
Chart from Jensen's Survey of the OT - used by permission
Click Chart from Charles Swindoll

SEE ALSO:
ESV chart - kings of Israel - more information
ESV chart - kings of Judah - more information
Another Chart with Variable Dates for Reigns of Kings
The mysterious numbers of the Hebrew kings by Edwin R Thiel